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for a maximum of seven days. For one who exceeds that, it is a nissaggiya pācittiya." These four kinds of requisites, when mixed together, with their flavors blended, are to be consumed according to the time limit of the earliest one among them; so it is said. If unmixed... If they are not delicious, how should they be consumed? he said, "If, however," and so on. Its meaning is very clear. Thus, in the Vinayālaṅkāra, which is a commentary summarizing the Vinaya, the discourse on the determination of the four times is named the eighteenth chapter. 19. Discourse on the Determination of Permissible Ground 101. Having thus explained the determination of the four times, now, in order to explain the determination of permissible huts, he said, starting with "There are four permissible grounds." Therein, "kappanti" means "kappiyā" (permissible), the root is "kappa" (to be capable). "Bhūmiyo" (grounds) are those where things are sown inside and ripen inside. "Catasso bhūmiyo" are four grounds, meaning four permissible huts. "Which are they?" he said, "Ussāvanantikā... and so on... should be known." "How are they understood?" he said, "By the saying 'I allow... and so on...'" This refers to the Pāli text of the Bhesajjakkhandhaka (Mahāvagga 295). Therein, "sāvanā" upwards is "ussāvanā" (a place where sound reaches). "Ussāvanantikā" is the permissible ground within which the "ussāvanā" is. "Gonisādikā" is where cows sit; the root is "sada" preceded by "ni" and "go" (cow), meaning to spread, go, or cease. "Gahapati" is given by householders; this is a Tappurisa compound with the elision of the latter word. "Sammutī" is to be appointed by a formal act (kammavācā). Thus, the analysis of these terms should be done. "Therein" means in the determination of permissible huts. "Even without saying that" means even without saying the method mentioned in the Andhakaṭṭhakathā. The word "pi" (even) also allows for such a statement. "Said in the manner stated in the commentaries" means when "We make a permissible hut" or "A permissible hut" is said, according to the method stated in the other commentaries. "Common characteristic" means the characteristic of making an ussāvanantikā hut, which is common to all commentaries. "Caya" means the foundation, a raised structure. "From which point onwards" means from which brick, stone, or lump of clay onwards. "Below the first bricks, etc., is not permissible" means bricks, etc., placed on the ground below the first bricks, etc., are considered part of the ground, and therefore it is not permissible to place them after saying "We make a permissible hut." If so, Why should pillars, when placed having been dug into the ground, be established having said thus? It is said, "But pillars... [etc.] ...should be." "It is solely the property of the Saṅgha" refers to a Saṅgha's dwelling made for residence. "It is the property of a bhikkhu" refers to a bhikkhu's personal dwelling made for residence. 102. "Near the mouth" by this, only the dukkata committed inside is indicated. But in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.295) it is thus said – "But even without saying that," by the word 'pi' (even), it also permits saying it thus. "In the Commentaries" means in the remaining commentaries, excluding the Andhaka commentary. "Common characteristic" means common to all commentaries, including the Andhaka commentary. "Caya" means the foundation, the raised ground. "From which point onwards" means from which point, starting from bricks etc., intending to raise a wall, taking the foundation as the beginning. "But pillars rise upwards, therefore they should be" by this, it is established that even if bricks and stones are placed below, if they stand raised even one inch from the foundation or from the ground, they should be. "Ārāma" means the entire monastery delimited by the boundary of the precinct. "Dwellings" means the residences of the Saṅgha within the monastery, such as grass huts. "Monastery-gonisādikā" means "dwelling-gonisādikā". For dwellings, even if they are themselves enclosed, due to the absence of a monastery enclosure, they are called "gonisādikā". "Even half-enclosed" by this, it shows that what is less enclosed than that is mostly considered unenclosed, therefore it falls into the category of unenclosed. "Here" means in the half-enclosed and so on. "It is permissible to obtain a suitable hut" means that due to the absence of a gonisādikā, any of the remaining three suitable huts should be made. "Their houses" here, even if made for the residence of bhikkhus, it should be understood that as long as they do not give them, they will remain their property. "Excluding the monastery" means excluding the house made for the residence of the fully ordained. "House" means... a dwelling house. But all other places, such as an Uposatha hall, are not dwelling houses; they are the fifth permissible ground, free from the four permissible grounds. Even in such a house belonging to the Saṅgha, even if it is in a well-enclosed park, there is no fault of having dwelt inside as if in the open air. The fault of having dwelt inside, etc., for a bhikkhu or the Saṅgha, occurs in a dwelling house that is covered and enclosed by anything, and is large enough for co-sleeping, not elsewhere. Therefore, it is said, "whatever, then," etc. There, "whether belonging to the Saṅgha or to an individual" — although this is generally stated for bhikkhus and bhikkhunīs, it should be understood that what belongs to the Saṅgha or an individual for bhikkhus, and what belongs to the Saṅgha or an individual for bhikkhunīs, stands in the position of belonging to laypeople. "Near the mouth" means that the fault of being near the mouth causes an offense only by being put into the mouth, not otherwise. Therefore, it is said, "near the mouth." "Broken here and there" means more than half broken. "When the entire roof is destroyed" means when the roof, which protects from rain, made of grass, leaves, etc., is destroyed. But even if the rafters are still in place, bound by creepers, they are still considered abandoned. "A section of rafters" refers to the roofing of grass, leaves, etc., placed over three rafters on one side. 103. "Having given to an unordained person, to her," etc., shows that even if one has dwelt in an improper hut, if it is given to an unordained person, it becomes proper, and conditional giving is permissible here; it is not like acceptance. However, regarding food cooked inside or raw food cooked by oneself, it is said: "Monks, food dwelt inside, cooked inside, or raw food cooked by oneself should not be consumed. Whoever consumes it commits an offense of wrong-doing. Monks, if food is dwelt inside, cooked inside, or raw food cooked by oneself, and one consumes it, there is an offense of three wrong-doings. Monks, if food is dwelt inside, cooked inside, but cooked by others, and one consumes it, there is an offense of two wrong-doings. Monks, if food is dwelt inside, cooked outside, raw food cooked by oneself..." cooked, if he consumes it, an offense of two wrong-doings. If, monks, it was stayed outside, cooked inside, cooked by oneself, if he consumes it, an offense of two wrong-doings. If, monks, it was stayed inside, cooked outside, cooked by others, if he consumes it, an offense of a wrong-doing. If, monks, it was stayed outside, cooked inside, cooked by others, if he consumes it, an offense of a wrong-doing. If, monks, it was stayed outside, cooked outside, cooked by oneself, if he consumes it, an offense of a wrong-doing. If, monks, it was stayed outside, cooked outside, cooked by others, if he consumes it, there is no offense. According to (Mahāvagga 274), there is one with three offenses, three with two offenses, three with one offense, and one with no offense, thus there are eight. There, "stayed inside" means stayed in an improper hut. The same method applies to "cooked inside." "Cooked by oneself" means any food that is not proper for a bhikkhu to cook. What needs to be said there has already been said in the commentary. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, named "The Ornament of the Discourse on the Determination of Proper Ground," the nineteenth chapter. 20. Discourse on the Determination of Acceptance 104. Having thus spoken of the determination of proper ground, now, in order to speak of the determination of acceptance, he begins with "Acceptance of edibles, etc." There, "edible" means "that which is eaten," excluding the five staple foods, this is a designation for everything that is to be consumed. By the word "etc.," "food" is included. "Acceptance" is "receiving," it is "acceptance." The acceptance of edibles, etc., is "acceptance of edibles, etc." Therefore, it is said: "The acceptance of any edible or food that is to be consumed." Among the five factors, "mere lifting up" means "mere raising." By this, the measure of the burden to be accepted is shown. By this, it is indicated that acceptance is not valid for an object that cannot be lifted by such a person. By "hand-reach," it means near... state. And by that, it shows that acceptance is not suitable for one who offers while standing far away. "Abhihāra" means the state of being transferred, and by that, it shows that it is not suitable for those standing there, etc. With "Devo vā" (or a deity) etc., it shows three applications from the giver. With "Tañce" (if that) etc., it shows two applications from the recipient. Now, to show that among those five factors, the arm's reach is difficult to know, it says "therein" etc. Therein, the arm's reach is named as two and a half cubits, is the connection. By "its lower end," it shows that even for one standing upright in the air and receiving what is lifted by another, the arm's reach should be measured from the nearest limb, the sole of the foot, not from the head.