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of a snake or a non-human who is going out, he should be looked out for. The rest should be understood in the manner stated previously. The explanation of the duties of an arriving monk is concluded. The explanation of the duties of a resident monk 186. In the duties of a resident monk, one who resides is a resident monk (āvāsika). The duties to be observed by him are the duties of a resident monk (āvāsikavatta). There, what is stated in the Pāḷi (Cūḷava. 359) and what is stated in the commentary (Cūḷava. Aṭṭha. 359) should be taken, such as "having seen an elder arriving monk, a resident monk should prepare a seat." Since it is stated after taking, it is clear. However, the wiping of sandals should be done according to one's own inclination. For this reason, it is said here, "if he is able." Therefore, there is no offense even for one who does not wipe the sandals. In "should prepare a lodging," "where is my lodging assigned?" The meaning is that a bed and chair should be prepared in a clean place, and it should be announced, "This bed and chair belong to you." It is permissible to dust them off and spread them out. This shows that even giving a bed and chair, after dusting them off and spreading them out and placing a cover on top, is considered preparing a bed and chair. Even in a large monastery, it is not permissible not to perform the duties for a guest who has arrived. The rest is the same as before. The explanation of the duties of a resident monk is finished. Explanation of the duties of a departing monk 187. In the duties of a departing monk, "gamiko" is one who is fit to go, and "gamikavattaṃ" are the duties to be performed by him. Here is the explanation of the obscure words: "dārubhaṇḍa" refers to the beds and chairs mentioned in the chapter on beds and chairs (Cūḷava. 322). "Mattikābhaṇḍa" refers to all the types mentioned there, such as dyeing vessels. All of these should be put away in a fire-hall or some other safe place before departing. It is also permissible to place them in a shed that is not exposed to rain. Regarding "Senāsanaṃ āpucchitvā pakkamitabbaṃ" (one should depart after asking about the bed and chair), if the bed and chair are made of stone slabs or stone pillars, where termites do not climb, then there is no offense even if one departs without asking. The phrase "catūsu pāsāṇesu" (on four stones) and so on, is said to show how to act with regard to beds and chairs in leaf-huts and such places where termites are likely to arise. "Appeva nāma aṅgānipi seseyyuṃ" (perhaps even the parts would remain) is the advantage of placing them in the open air. In a house exposed to rain, however, when grass and lumps of clay fall on them, even the parts of the beds and chairs are destroyed. The explanation of the duties of a departing monk is finished. Explanation of the duties in the refectory 188. In this section of the chapter on duties, the duty of giving thanks (anumodanavatta) comes first, then the duty in the refectory (bhattaggavatta). In the Sāratthadīpanī (Sārattha. ṭī. Cūḷavagga 3.373-374) it is stated: "The fourteen great duties mentioned in this chapter on duties (Cūḷava. 356) are the duties of a guest, a resident, a departing monk, giving thanks, in the refectory, on alms-round, in the forest, regarding beds and chairs, in the jantāghara (hot-bath house), in the latrine, towards an upajjhāya (preceptor), an ācariya (teacher), a saddhivihārika (fellow-monk), and an antevāsika (pupil)." The sequence is stated as "mā" (no). But here, in the Vinaya-saṅgaha treatise, from the duty of a traveler, the duty at the refectory has come. The duty of approval, however, not stated separately, is included within the duty at the refectory, being mentioned afterwards, because approval is given only after going to the refectory and eating the meal. And in the Pāli, unlike other duties, it is not stated as a separate duty, such as "Therefore, monks, I shall lay down the duty of approval." So it might be the teacher's intention that it is included within the duty at the refectory. And since this Vinayālaṅkāra treatise is a commentary on that, we will explain the commentary in the same order as it is to be commented upon. "Bhuñjitabbaṃ" means food. "Ajati gacchati pavattati ettha" means "aggaṃ" (foremost, chief). Although in the Abhidhānappadīpikā it says, "in the first portions, at the ends, 'aggaṃ' is in the sense of 'foremost' in three ways," it also applies in other senses, as in "rājaggaṃ" (royal residence) and "salākaggaṃ" (place for receiving tickets). So, "bhattassa aggaṃ" is "bhattaggaṃ," the place where food is served. "Vattaṃ vattitabbaṃ bhattagge" is "bhattaggavattaṃ," the duty to be observed at the refectory. There, "kālo ārāme ārocito hoti" means "The time, venerable sirs, the meal is finished" is announced. "Timaṇḍalaṃ paṭicchādentena" means covering the three circles: the two knee-circles and the navel-circle. "Parimaṇḍalaṃ nivāsetvā" means wearing the lower robe in a circular fashion all around. One should wear it covering the navel-circle above and the knee-circles below, letting the lower robe hang down about eight finger-breadths from the shin-bone below the knee-circle. It is said that for one who lets it hang down more than that, there is an offense of wrong-doing (dukkaṭa). It is stated in the Mahāpaccariya that for one sitting properly, about four finger-breadths below the knee-circle should be covered. "Kāyabandhanaṃ bandhitvā" means tying the waist-band over that lower robe, because it is said, "Monks, one should not enter the village without a waist-band. Whoever enters, there is an offense of wrong-doing." (Cūḷava. 278) "Saguṇaṃ katvā" means making it well-arranged. This is stated in the Upajjhāyavatta. Indeed. "Having fastened the knot" means having put the knot into the loop, whether it be within the village or in the monastery, when going to the place where people are serving food, it is proper to go having put on the robe and fastened the waist-band, as stated in the Great Commentaries. Here, "place where people are serving food" means where people, with their children and wives, reside even within the monastery and invite monks to eat. "Well-covered" means not covered over the head, but having fastened the knot, turning it back, covering the neck, making both ears even, drawing it together, and covering down to the wrists. "Well-restrained" means not playing with the hands or feet, meaning well-disciplined. "With downcast eyes" means with eyes cast downwards. If one, out of disrespect, looks here and there, and moreover looks at this and that direction, at a palace, a pinnacled house, a street, an offense of wrong-doing is incurred. But it is permissible to stand in one place and look to see if there are dangers like elephants or horses. "With little sound" – how much is little sound here? In a twelve-cubit house, when the senior monk is seated at the beginning, the second senior monk in the middle, and the third senior monk at the end, the senior monk converses with the second; the second senior monk hears his voice and also determines the talk; but the third senior monk only hears the voice, and does not determine the talk – this much is little sound. If, however, the third senior monk determines the talk, it is called a great sound. "Not with an uplifted body" means not with an uplift, the instrumental case here indicates a characteristic, meaning not with the robe uplifted on one side or both sides. One should not go like this from within the main gate. When seated, even when taking out a fan, one should take it out without uplifting the robe. "Not with loud laughter" means not laughing a great laugh, the instrumental case here is as stated. "Not swaying the body" means without swaying the body, holding the body firm, making it still and straight. Not with an even bodily posture. Not with swinging arms, meaning, not swinging the arms, holding the arms still, making them motionless. Not with swinging head, meaning, not swinging the head, holding the head still, making it motionless and upright. Not with arms akimbo, meaning, 'arms akimbo' is placing the hands on the hips, making the arms akimbo. Not squatting, here, 'squatting' is said to be walking with heels raised, on the tips of the toes, or with the tips of the toes raised, touching the ground only with the heels. The word 'doing' here has the same meaning as described. Not with the head covered, meaning, covered with the head. Not with a cloak wrapped around, meaning, not with a cloth wrapped around. Here, 'āyogapallatthikā' is also 'dussapallatthikā' itself. Not pressing close to elder monks, meaning, one should not sit too close to elder monks. Not spreading out the outer robe, meaning, one should not sit after spreading out the outer robe. Carefully, meaning, establishing mindfulness. Mindful of the bowl, meaning, making a perception of the bowl. Of equal curry is where the curry is the measure of one-fourth of the rice. To the brim, meaning, equally full, equally filled. Receiving alms piled high, there is an offense of wrong-doing. Here, 'piled high' means made exceeding the inner rim-line of the bowl, meaning, put into the bowl, filled, heaped up. Not taking what is made thus, one should take up to the measure of the inner rim-line. "Whatever gruel or rice or fruits and vegetables or any kind of food should be taken only to the brim, and that, with a bowl that has not been consecrated. But with another (consecrated) bowl, even piled high is permissible. However, things permissible for a certain time, for seven days, or for life, even piled high in an unconsecrated bowl are permissible. But taking rice in two bowls, and filling one, it is permissible to send it to the monastery." This is stated in the Mahāpaccariya. That which, when being put into the bowl, like cakes, sugar cane pieces, fruits and vegetables, sinks down, that is not called 'piled high'.