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given with the words 'Use it comfortably even in the open air'..." If given by someone, they say it is permissible to place it in the open air at any time. Having sent him, he should go. Here, it should be said, "Give it to the bhikkhu who comes to this place and stays," and then he should be sent. By "observing the state of the clouds not having risen," it is indicated that even in summer, when clouds have risen, it is not permissible to place it in the open air. In those various places, such as the cetiya courtyard, they were placed in those specific open areas. From the middle onwards, towards the foot-places: where, having swept all around, and by always gathering rubbish in the middle of the courtyard, sand has accumulated in the middle, this is said to show the method to be followed there. The meaning is that the sand should be removed towards the foot-place of a high object, or towards the foot-place of a wall. Some explain the meaning as: "Where sand has accumulated in the corners, from there onwards, it should be removed towards the opposite direction." Others say: "It is said that, in order not to disturb the swept area with footprints, one should stand in an unswept area and remove the sand towards one's own feet." In this case, the purpose of the phrase "from the middle onwards" is not apparent. However, in the Sāratthadīpanī, it is said: "Towards the foot-places: some say towards the foot-places of those sitting; others say towards the foot-places of the one sweeping; some say it is said that it should be removed towards the foot-places to prevent the sand from going outside." By "taking the rubbish with hands and throwing it outside," it is indicated that sand should not be thrown away by saying, "I will throw away the rubbish." 86. Having obtained permission: having obtained permission by the word "go." For one who goes by the elder's command, there is no offense. In the former manner: in the manner previously stated, such as "sitting down and going by oneself." Goes elsewhere: passing beyond that path, he goes elsewhere. is. Since it is outside the range of a clod-throw, it is said, "It should be done by lifting the foot." The meaning is, for one going elsewhere, a dukkaṭa for the first foot-lift, a pācittiya for the second foot-lift. "Without making it normal" means without putting it away. "Intermittently gathers" means gathers from time to time. 87.Regarding "the impediment is only for the residents," even if visitors come and sit there without saying anything, or sit and leave, thinking "the residents will remove it," the impediment is only for the residents. In the Mahāpaccari, however, the intention is that it is for those who sit, whether they say "this is ours" or not. In the Mahāaṭṭhakathā, "offence" means only pācittiya. But in the Mahāpaccari, since it is prescribed as a dukkaṭa for spreading without an order, it is said to be a dukkaṭa. "Ussāraka" means a reciter. He is called "ussāraka" because he recites and makes the Pāḷi text proceed upwards and upwards. Since it is prescribed separately, "this is for the reciter, this is for the Dhamma speaker," even if it is prescribed without an order, it should be a pācittiya. With this intention, it is said, "when he comes and sits there, the impediment is his." Some, however, say, "even if it is prescribed without an order, since the Dhamma speaker should not be made to rise, it should be a pācittiya. But for a visitor, since he can be made to rise by elders who come later, a dukkaṭa is mentioned." 88.A foot-wiper is something made of ropes or cloth for wiping the feet. A wooden stool is a stool made of wood. Or it means both a plank and a wooden stool. A wooden stool should be understood as a stool made of planks. A foot-rest is a place for unwashed feet. Regarding "having cooked dye in the open air... ...should put it away," if there is no drop, it should be put away when the dyeing work is finished. They say, "Since it is said, 'whether a bhikkhu, a sāmaṇera, or an āramika is conscientious,' it is not proper to ask an unconscientious person and go." Regarding "while drying... ...goes," even though "this much There is no limit as to how far one should go, nevertheless, they say one should not go too far beyond a stone's throw. Thus, in the Vinayālaṅkāra, which is an exposition of the Vinayasaṅgaha, the discourse on the determination of what should be done with communal beds, chairs, and other seats, is the seventeenth chapter. 18. Discourse on the Determination of Timely Things 89. Having thus spoken of the determination of what should be done with communal seats, now, in order to speak of the determination of the four timely things, he says, "There are also four timely things," and so on. Therein, "doing" is "kāro" (doing), an action. "Kāro" itself is "kālo" (time), with the 'ra' sound becoming 'la', just as in "mahāsālo" (great hall). Here, "kālo" means actions such as the present. For it is said – "A state begun and finished, the present, well-finished; actions facing the past, future, and arising, not yet attained." Here, however, a specific time, being a division of time understood as action, is intended, extending to before noon, one day and night, seven days, and for life. Things to be consumed at those specific times are called "kālika" (timely). The word "pi" (also) has the sense of aggregation; by it, it aggregates "permissible things of four kinds of ground." "Cattāri" (four) is an indication of number; by it, it shows that timely things are indeed four, not three, not five. This is an explanation of the meaning of the mātikā-word. There, in the enumeration, where it is said in the mātikā (Vinaya Saṅgaha Aṭṭhakathā, Introduction to the Text), "There are also four timely things," the connection here is that four timely things should be understood in this mātikā-word. Which are they? He says, "yāvakālika" (for as long as it lasts), and so on. "Yāvakālika" (for as long as it lasts)... and so on... "yāvajīvika" (for as long as one lives) - these items are called the four timely things, this is the meaning. Now, showing their substance, their characteristic, and the reason for their naming, he says, "Therein, before noon," and so on. There, among these four timely things, whatever is edible or consumable is "yāvakālika" (for as long as it lasts), the eight kinds of drinks are "yāmakālika" (for a watch of the day), the five kinds of medicines such as ghee are "sattāhakālika" (for seven days), and everything received is called "yāvajīvika" (for as long as one lives). the bond. To avoid over-extension in "whatever is chewable and edible," it specifies "before noon," and so on. The meaning is: only that which is received before noon and consumed is a yāvakālika, not any other chewable or edible thing. "To be consumed... and so on... to be consumed" is for the sake of naming; by this, it shows the meaning of the word yāvakālika as "that which has time until the proper time." To avoid over-extension in "eight kinds of drinks," it says "together with compatible drinks." "To be consumed... and so on... to be consumed" is for the sake of naming; by this, it shows the meaning of the word yāmakālika as "that which has time for a watch." "To be stored for seven days" is for the sake of naming; by this, it shows the meaning of the word sattāhakālika as "that which has time for seven days." To avoid over-extension in "all that is received," it says "except water." "To be consumed... and so on... to be consumed" is for the sake of naming; by this, it shows the meaning of the word yāvajīvika as "that which has time for life." Here it is said: "But if a bhikkhu eats food through the mouth that has not been given, except water and tooth-cleaner, it is an offense of expiation" (Pāci. 265). Is not water not to be received? Then why is it said, "all that is received, except water"? It is true, pure water is not to be received, but water mixed with mud, etc., is to be received. Therefore, because it is included among those to be received, it is said, "except water." Even so, is not the reception of water that is to be received already established by "all that is received"? It is true. Nevertheless, if it were said "all that is received" in the general sense of water, because some water is to be received, it might be understood that water is also a yāvajīvika. But water is not a yāvajīvika, because pure water is not to be received. Therefore, this is said: even if some water is to be received, because pure water is not to be received, excluding that water, all is received. is called lifelong. 90. Radish roots and so on are to be known only by instruction; even if they are described in other ways, they cannot be understood. For if they were described in other ways, it would only be confusion for those who do not know those names; therefore, we will say nothing about that. "Food for food's purpose" means that the function of food, which is present in food items like cakes, does not achieve or fulfill the purpose of food, which is to remove hunger. It is possible that what fulfills or does not fulfill the function of food in one region, might not fulfill the function of removing hunger due to differences in soil and taste in another region, thus it says "in those various countries," etc. Some, however, say, "This is said to show that what fulfills the function of food in one country is not allowable in other countries even at the wrong time." "By way of natural food" means by its own nature, not combined with other temporary foods, in the sense of performing the function of food. "It is only confusion" means there would be confusion due to the possibility of many meanings and unfamiliar names. Therefore, we also did not bother to show other ways of describing radish roots and so on, as they are to be taken only by instruction. "Yanti" means a wild yam. "Muḷāla" means only a thick, tender root.