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'Jantā' is that which protects or guards 'jaṃ' (the body), what is that? Treatment. 'Ghalaṃ' is that which is taken, what is that? A dwelling. A house made for the treatment of the body, for 'jantā' (treatment), is a 'jantāghara' (hot-bath house). The duty to be performed in a hot-bath house is 'jantāgharavatta'. There, they furnish outside the enclosure. The rest, being stated in the manner of the preceptor's duty, is easily understood. The commentary on the duty concerning the hot-bath house is finished. The commentary on the duty concerning the latrine. 193. In the duty concerning the latrine, 'vaccaṃ' is that which is expelled or emitted, excrement. 'Kuṭi' is that by which the sun's heat is cut off or intercepted. A hut made for excrement is a 'vaccakuṭi' (latrine). The duty to be performed in a latrine is 'vaccakuṭivatta'. And here, in the section on duties, the duty of rinsing the mouth came first, and afterwards the duty concerning the latrine. But in this treatise, with the intention that one first excretes and then rinses the mouth, the duty concerning the latrine came first. Therefore, we shall speak in that order. "By one chewing a tooth-stick" - this is a prohibition even in the latrine, and everywhere else. "For the purpose of constant going" - by oneself, constantly... for going. It is said with reference to one's own monastery, meaning a personal place. The rest is easily understood. The description of the discourse on the latrine duty is finished. Thus, in the Vinayālaṅkāra, which is a commentary summarizing the Vinaya, The Ornament of the Discourse on the Determination of Duties, such as the Upajjhāya's Duty, Is the twenty-seventh chapter. 28. Discourse on the Determination of the Distribution of the Four Requisites Description of the Discourse on the Distribution of Robes 194. Having thus described the fourteen Khandhaka duties, which are the duties of the Upajjhāya and so forth, now, in describing the distribution of the four requisites, he says, "Distribution of the four requisites," and so on. Therein, "catū" is a numeral pronoun. That from which a result, such as the warding off of cold, arises by way of dependence is a requisite (paccaya), such as a robe. A requisite and a requisite are requisites; four requisites are the four requisites. That which is distributed, divided, is distribution. The distribution of the four requisites is the distribution of the four requisites. Therefore, he says, "the distribution of the four requisites, such as robes." Therein, in that distribution of the four requisites, when it comes to the distribution of robes, first, the receiver of robes... and so on... should be understood. Why? The connection is that the distribution of a Saṅgha's robe is difficult. Therein, he receives whatever robe comes; his burden is merely the act of receiving, hence he is the receiver of robes. He stores the robe received by the receiver of robes; his burden is merely the act of storing, hence he is the storer of robes. Appointed to the storehouse is the storekeeper. The house that is the place for storing goods, such as robes, is the storehouse. He distributes the robe, makes it into portions, hence he is the distributor of robes. The distribution of the robe, the act of making portions, is the distribution of robes, the act of dividing. Therein, it is stated, "the receiver of robes should be understood." He asks where this is obtained, and says, "by five factors... and so on... he should be appointed." How is it known? He says, "I allow... and so on... by the saying." Wishing is chanda, meaning desiring, longing. Going is karaṇaṃ gati, action. Not going is agati, by desire. Going is going by will. In the rest, the same method. How it goes by will, he says, "even of those who came later there," and so on. Thus in the others too. The fifth factor, however, shows the absence of mindfulness and clear comprehension. Even in the bright fortnight, it should be understood in the opposite way from this. Therefore, he says, "thus," and so on. By this formal motion or by announcement, this is said because this act of designation is a light act. Indeed, it is said in the Parivāra Commentary: "The remaining thirteen designations, such as for taking lodgings, for giving dead robes, and so on, these light acts are permissible to perform even by announcement." That it is permissible to designate within the monastery, even in the midst of the entire Sangha, and even in a partial boundary, here "within the monastery" is said with reference to a monastery with a fixed boundary. For it is not permissible to perform the four kinds of acts, such as announcement, in a monastery without a fixed boundary, due to the difficulty of purification. "In the main monastery place" means in front of the monastery gate. 197. In the storehouse designation, "only in the middle of the monastery" means the great boundary, known as the non-residence boundary, must be designated only in the middle of the monastery. However, in this place, it is not permissible to go to a partial boundary and designate this storehouse by those sitting in the partial boundary. Only in the middle of the monastery, relying on the saying "it must be designated by formal motion or by announcement," in the manner of: "May the Sangha, venerable sirs, listen to me. If it is suitable for the Sangha, may the Sangha designate such-and-such a monastery as a storehouse," some, taking it that a motion with a second declaration is permissible to perform in a provisional boundary, perform even the act of giving kathina in a monastery without a fixed boundary, in a provisional boundary. Some, taking motion only in the same way, perform uposatha and pavāraṇā only in the provisional boundary of a monastery without a fixed boundary. That is improper. The reason for this will become clear in the Kathina Decision Story. 198. "Tulābhūta" means like a balance. This is the giving of half of twenty to the novices. This k... Now, not minding this lesson, they give even the seasonal robe to the novices, a half-share. "Phātikamma" means sufficient work, the meaning is, having done as much work as is needed, such as sweeping and binding, that the monastery is not deficient in work allowed by the Vinaya. "Of all" means of all the monks and novices who take the rainy season residence produced there. "Even in the storehouse robes" is said referring to unseasonal robes. "They make an outcry" means they make a great noise. "This" means the giving of equal shares when an outcry is made. "They do it having erred" means they do it at a time they like, not having done it at the proper times. "An equal share should be given" means an equal portion should be given even by a mere promise to those who ask, "We will do it." "With an extra share" means there are ten monks, and ten cloths. Among these, one is worth twelve, the rest are worth ten. When lots are cast for all, based on a worth of ten, the monk for whom the lot for the one worth twelve is cast, wishes to go with that extra share, thinking, "My robe is sufficient with this." And here, "My robe is sufficient with this" means "My robe is complete with the one worth twelve, not with less than that," meaning he wishes to take the whole. The monks say, "Friend, it is extra, it belongs to the Sangha." Hearing that, the Blessed One, wishing to show that "There is nothing small in what belongs to the Sangha and what belongs to the group, restraint should be exercised everywhere, and one who takes should feel remorse," said, "I allow, monks, when an anukkhepa is given." Here, anukkhepa means any suitable item that is to be put aside or given, meaning, when it is given in any suitable item worth as much as is extra in his share. To briefly show this meaning, it is said, "If there are ten monks," and so on. "Having satisfied the deficient ones" Here, there are two kinds of deficiency: deficiency in robes and deficiency in persons. Here, deficiency in robes means five cloths for everyone. are received, others also exist, but one by one they are not enough; they should be cut and given. And when cutting, they should be made into pieces sufficient for half-circles, etc., or for sandal-bags, etc., and given. According to the lower limit, it is permissible to make a piece four finger-breadths wide and long enough to cover the back of the neck, and give it. But it should not be made unusable. Thus, in this case, the insufficiency of the robe is a "robe deficiency." When cut and given, it is then satisfied. Then the drawing of lots should be done. Even if one or two cloths are not enough for one monk's share, another common requisite should be placed there, and to whoever is content with that, that share should be given, and afterwards the drawing of lots should be done. This too is a "robe deficiency," as stated in the Andhaṭṭhakathā. "Person deficiency" means when counting ten monks by ten and forming groups, one group is not complete; there are eight or nine. Their eight or nine shares should be given with the instruction: "You take these and divide them separately." Thus, this insufficiency of persons is called "person deficiency." When given separately, it is then satisfied. Thus, having satisfied it, the drawing of lots should be done. Or, "having satisfied the deficiency" means that the robe division which is short should be made equal with another requisite, and then the drawing of lots should be done. This meaning is shown by "if everyone has five cloths each," etc. 199. From now on, even though there are decisions stated in the commentaries regarding various matters as they arise, since those decisions are not separate from the decisions of the eight main topics, they are included and presented within the decisions of the eight main topics. Therefore, it says, "Now, monks, the eighth," etc. The connection is: "The decisions according to those eight main topics that were spoken by the Blessed One