English
from the permanent assembly place or other such place of an unenclosed monastery. shows that it is within the boundary of access. Now, to show that even the second throwing of a clod is within the boundary of access, "and moreover" etc. is begun. The place of permanent gathering should also be understood as being within the boundary. If the dwelling grows, it grows, meaning if the dwelling grows without exceeding the boundary of access. In the Mahāpaccariya, however, it is said, "It grows even when the bhikkhus grow." In the Samantapāsādikā, it is said, "If bhikkhus gathered in the monastery sit together, extending even a hundred yojanas, then even a hundred yojanas is the boundary of access, and all receive the gain." (Mahāva. aṭṭha. 379) "Asking about entering the monastery and lodging for bhikkhunīs" means asking about entering the monastery and asking about lodging for arriving and departing bhikkhunīs. Thus, an arriving bhikkhunī should ask about entering the monastery, and a departing one about the ten kinds of communal lodging. Here, although "for bhikkhunīs" is stated, the asking about lodging for a departing bhikkhu should also be understood in terms of this very boundary. "Announcing parivāsa and mānatta" means announcing parivāsa and announcing mānatta for those undergoing parivāsa and mānatta. "Arrangements for cutting off the rains-residence, taking dependence, taking lodging, etc." means the arrangement for cutting off rains-residence, the arrangement for taking dependence, and the arrangement for taking lodging. By the word "etc.", it includes things like the cessation of dependence, taking of gains, and entering the monastery after fulfilling the duties of an arriving monk. "In terms of this very boundary" means that it is the boundary of access, as all of this is obtained, as appropriate, both within and without. The boundary established for the sake of gain is a gain-boundary (Mahāva. 379). And indeed, it was neither permitted by the Perfectly Enlightened One, nor established by the elders who compiled the Dhamma, but rather by those who give gains. Therefore, it says, "what kings, chief ministers, etc." "All around" means all around the monastery. "They go" refers to taxes, crops, etc. "They establish a boundary" is the rest of the text. The command of one king... 'Area of authority' means a Coḷa territory, a Keraḷa territory, thus the area where the command of each king prevails. 'Island' (dīpa) means that into which water has gone in two ways, a land area not overwhelmed by the flood. That is the boundary, the island boundary. Therefore it is said, "by the edge of the ocean," and so on. The 'world-system boundary' is delimited by the world-system mountain itself. Therefore it is said, "The world-system boundary is the area encompassed by the world-system mountain." 'Others' are the 'fragmentary boundary' and so on. "We give to the fragmentary boundary" means that when a Saṅgha gathered for some purpose in a fragmentary boundary is seen, it is given with the words, "We give to the Saṅgha in this fragmentary boundary." One standing on a tree or a mountain located within a fragmentary boundary, or even one below or in the middle of the earth, is to be understood as standing within the fragmentary boundary itself. "Given to the boundary of common residence" means given with the words, "I give to the boundary of common residence." This method applies to the others as well. The fragmentary boundary does not reach the area between boundaries because there is no boundary of common residence there— this is the intention. This is the difference in what is given in the boundaries of common residence and non-separation: What is given with "I give to the boundary of non-separation" does not reach the village area. Why? Because it is stated, "excluding the village and the village precincts." But what is given with "I give to the boundary of common residence" reaches even those residing in the village. "Given in the inner boundary and the water-throwing boundary" means that when those gathered there for the purpose of Uposatha and so on are seen, it is given with "We give to this inner boundary," and so on. Regarding the boundaries of district, country, kingdom, island, and world-system, the decision is similar to what is stated for village boundaries and so on. Therefore it is said, "in the district boundaries and so on." "Even one can go and collect for all" means that even one can go and, dividing it by the number of years of rain-retreat, take it and come back. "One" means one bhikkhu who is a co-sharer. He too can only take a share. Therefore it is said, "He takes the share of the co-sharers." Thus, having explained the decision regarding the giving of one who refers to a boundary, now, regarding one who does not know how to say "to such and such a boundary," but merely says "to the boundary"— Knowing only the name, having come to the monastery, he says, "I give to the boundary," or he says, "I give to the Sangha within the boundary." To show the decision there, he says, "whoever enters the monastery," and so on. Which? Which boundary? "I do not know this distinction," means, "I do not know this division, 'such and such a boundary.'" It should be divided by those within the Upacāra boundary. The meaning is that the gain is limited by the Upacāra boundary. That is the rule for equal gain. "Where my regular duties are performed" (Mahavagga Commentary 379) here means, in which monastery the Sangha's food-duty, belonging to that robe-giver, is performed. In which monastery, bhikkhus, having taken their own burden, are always fed at home, or where a dwelling has been built by him, or ticket-meals, etc., are regularly provided— these are called "regular duties." But by whom the entire monastery has been established, there is nothing that need not be said. Therefore he says, "where his food-duty is performed," and so on. There, "food-duty" means the duty of giving. "Is performed" means it proceeds. "From which" means from which monastery. "In which" means in which monastery. "Everywhere" means in all monasteries. "Having raised the question" means: in one monastery there are many bhikkhus, in another, fewer. And there is one cloth, and many places of regular duty. Having asked, "where shall we give it?" if there is only one couch or seat, having asked about that, or to which monastery, or within one monastery, to which lodging he considers, there it should be given. Even if he says, "let such-and-such a bhikkhu take it," it is permissible. But if, having said, "give it to my regular duties," he goes without considering, it is permissible for the Sangha to consider. But it should be considered thus: it should be said, "give it to the dwelling place of the Sangha's elder." If the lodging there is complete, where it is not sufficient, there it should be given. If one bhikkhu says, "there are no requisites for lodging in my dwelling place," there it should be given. I give to the Sangha. “Given” means “I give these robes to the Sangha” thus given. “Even outside that” means even outside the precinct boundary. “Together with them” means together with those within the precinct boundary. “And it reaches those who are connected as one” means the intention is that the boundary is extended by the assembly. “Therefore” means because it reaches those within the precinct boundary, and because it reaches those connected as one with those who have gone outside that precinct boundary, therefore. “To them” means to those within the precinct boundary, and to those connected as one with them outside that. “When taking” means when taking pupils and the like. “Even to those who have not arrived” means even to those who have entered the precinct boundary but have not arrived at the place for receiving the share of requisites, after striking the bell and announcing the time by those standing within the precinct boundary, or to those who are connected as one with them and are standing at the door of their monastery or even within the monastery itself. “A share should be given” means the intention is that it should be given even if it was given to a junior monk of the Sangha. However, in the second distribution, the first share does not reach those who arrive after the elder has ascended his seat. It should be given from the second share according to seniority by years. If, however, they say, “Give to those standing outside the precinct boundary,” it should not be given. But if the monastery is large, and the lazy elder monks arrive late while robes are being given starting from the elder’s seat, it should not be said, “Venerable Sir, it is given to those of twenty years, your turn has passed.” Setting aside the turn, give to them, and then give according to the turn. Hearing, “It is said that many robes have arisen in such and such a monastery,” monks come even from monasteries a yojana away. It should be given to those who have arrived, starting from their standing place. This is the summary here. The detailed explanation should be understood according to the method stated in the commentary on the Robe Section of the Samantapāsādikā (Mahāva. aṭṭha. 379). Having thus entered the monastery and stated the decision regarding those given with “I give these robes to the Sangha,” now the decision regarding those given with “I give to the Sangha” upon seeing a monk outside the precinct boundary. to show "what then," and so on, was said. It reaches the united assembly, if the assembly is spread out, if it is united, it reaches everyone, is the meaning. And here, the united state should be delimited within twelve cubits. Therefore, he said, "those then," and so on. "Given to both Sanghas" (Mahāva. Aṭṭha. 379) means "given, saying 'I give to both Sanghas'." Even if it is said, "I give to the two-fold Sangha, I give to the two Sanghas, I give to the Bhikkhu Sangha and the Bhikkhunī Sangha,"