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Having made it unblemished, is the connection. Both corners, both corners below and both corners above. That, the circular outer robe. There, in the phrase "worn by a layperson," whatever is worn otherwise, is the connection. Therefore, because it is called "worn by a layperson," therefore, it should be worn circularly, is the connection. The connection should be made by "as they wear, and as they place." Of that very one, of the long robe itself. Of that very one, of the robe itself. One who makes a Pāli text, one who takes or recites the Pāli text. Likewise, as they wear, likewise. 281. For a king going to any place, is the connection. "Surrounded by" By "people carrying loads and goods," it shows that those people, wrapping their shaven heads with a cloth, are called "head-wrappers." "Intention" means the intention of the grumbling people. Regarding "carrying pole in the middle," here the word "antara" (middle) is a middle-meaning word, so it says "in the middle." By "having attached," etc., it shows the meaning of the word "carrying pole in the middle" as "to be carried having attached it in the middle of the carrying pole." 282. By "beneficial to the eyes," it shows that here in "not beneficial to the eyes," the suffix "ssa" comes from the word "eye" in the sense of "beneficial." "By a measuring finger" means by the finger used for measuring by carpenters. 283. By "in grass and forests, etc.," it shows that here in "they set fire to the forest," the word "dāya" means forest. By "they give fire," it shows that the root "lip" preceded by "ā" (ā-lip), by way of the prefix, means "to give fire." Regarding "protection," showing that "by this it protects all around," it says "protection by making it less green or by digging a ditch." "Here" means in making protection. "It is allowed to give" means it is allowed to give by oneself. "To remove" means to take away. The connection is "fire, whether it has reached or not reached." "Thus" means in the manner of giving fire, etc. The connection is "by a monk extinguishing with water." 284. Regarding "to be done mindfully," here the word "to be done" is a synonym for "duty," so it says "in the duty of gathering dry wood, etc." By the phrase "gathering dry wood, etc.," it shows the nature of the duty. By "man's measure," it shows that here in "man-high," the suffix "ṇiya" is in the sense of "measure." A "man's measure" is the measure of a man with both arms stretched upwards. The construction is "having seen, or having been, or having seen." "Even very high" - the word "pi" (even) is for emphasis/possibility. But a low tree, how much more so, is indeed the meaning. 285. Regarding "of good speech," here "karaṇa" means what is done or uttered, a sound. Speech itself is "utterance." "Of good speech" means "those whose utterance is good," showing this, it says "sweet sounds." "Like the Veda" means like the sacred text. "Path of recitation" means the method of recitation. One's own. This is his own language, that of the Perfectly Self-Enlightened One. Therefore it is said, "by the Perfectly Self-Enlightened One." Indeed, the Dhamma was taught by the Perfectly Self-Enlightened One only in the Magadhan dialect. Therefore, that Magadhan dialect is called "his own language." "Nirutti" means that by which meaning is drawn out and expressed through this sound-designation. The 'va' of the root 'vac' becomes 'u'. All conventional speech is included. But here, since "sakāya" is said, it refers only to the Magadhan conventional speech. Therefore it is said, "Magadhan conventional speech." "Sabhāvanirutti" is also a reading. If so, the Magadhan dialect is the fundamental language that naturally arises for all beings. 286. "Lokāyata" is connected to "the doctrine of heretics." For this very reason, "A crow is white, why? Because its bones are white. A heron is red, why? Because its blood is red." For this very reason. 288. In "antarā ahosi," the word "antara" means "interruption," so he says, "it was interrupted, concealed." The meaning is that the Dhamma talk was interrupted by that sound. 289. In "ābādhappaccayā," showing that the condition for illness, which is medicine, is "ābādhappaccaya," he says, "yassā" and so on. By this, he rejects the meaning that illness itself is the condition for illness. 293. "Dukkaṭavatthu" means things like planting a garland through improper conventional speech, etc. "Pācittiyavatthu" means digging the earth for the purpose of planting a garland, etc. "Paharaṇī" means "that by which one strikes." "Etaṃ" refers to this name "paharaṇī." It is connected to "any metal object in the nature of a weapon." "Taṃ" refers to the metal object in the nature of a weapon. "Vuttameva" means "it has been said" as in "katakaṃ nāma padumakaṇṇikākāraṃ" and so on. "Dhaniyasseva" means "only of Dhaniya." It is said "Dhaniyasseva" because the completely clay hut made by others was not well-known. Alternatively, the construction is "like Dhaniya's completely clay hut." All is in the entire Minor Matters Khandhaka. Thus, the explanation of the Minor Matters Khandhaka is completed. 6. The Lodgings Khandhaka The Story of the Permission for Monasteries 294. In "apaññattaṃ hoti" in the Lodgings Khandhaka, the root is not ñap, but indeed the root ñā. And that is in the sense of permission, so it says "ananuññātaṃ hoti" (it is not permitted). By this, it excludes meanings like understanding for the root ñā, and only shows the meaning of permission. Since half-cells and so on are taken separately, by the word "vihāra" (monastery), by the remaining part, only the remaining dwelling should be taken, so it says "the remaining dwelling, free from half-cells and so on." "Suvaṇṇavaṅkageha" means a house roofed with a golden curved roof. "Iṭṭhakāguhā" means a cave made of bricks. The same method applies to the rest. In "āgatassa ca anāgatassa ca" (for those who have come and those who have not come), the word "ca" shows a dvandva compound. "Āgacchati" means "āgato" (come); "na āgato" means "anāgato" (not come), the Saṅgha. "Āgato ca anāgato ca" means "āgatānāgato" (those who have come and those who have not come), a samāhāra dvandva in the masculine gender, of that. By "appaṭihatacārassa" (of one whose movement is unhindered), it shows the meaning of the word "cātuddisa" (from the four directions) as one whose movement is unhindered in the four directions. 295. In the verses of appreciation, the determination should be known thus. "Utuvisabhāgavasena" means due to the disparity of seasons, of cold and heat. "Saṃphusitakavāto" means wind that comes with drops of water. Here, the prefix "saṃ" is in the sense of "with," and the word "phusita" means "water drop." "Ujukameghavuṭṭhiyo eva" means only the rain clouds that fall straight, being carried away by the wind. In the Pāli "tato," the suffix "to" is used in the sense of "itself." For the meaning is "that monastery." "Vāḷamigāni ca" means and wild animals. This is a gender inversion. "Etāni sabbāni" means all these seven words, "sītaṃ" (cold) and so on. "Yojetabbāni" means it should be connected as "that monastery repels cold... and repels rains." By "vihārena," it shows that in the Pāli "tato," the suffix "to" is in the instrumental case, so the meaning is "by that monastery." "Paṭihaññati" means "paṭihanīyati" (is repelled). In "sukhatthaṃ," there is a dropping of the latter part. He says, "for the purpose of comfortable dwelling." The pair of words "for the purpose of shelter and for the purpose of happiness" should be connected with the remaining word "is". For the meaning is indeed that the gift of a monastery is for the purpose of shelter and for the purpose of happiness. "This" means this intention. "Vutta" means spoken. The connection is that the gift of a monastery is for the purpose of happiness. The connection is that there is happiness for meditating and for insight. "Tadattham" means for the purpose of that happiness. "Parapadenapi" means also by the word "gift of a monastery" which stands after the pair of words "to meditate and to gain insight". "Idha" means in this monastery. "Vihāradāna" means the gift of a monastery, or a monastery to be given, is praised - this is the connection. "Vutta" means spoken in the Saṃyutta Nikāya. In the corroborating Pāli text, the connection is that whoever gives a dwelling, he is a giver of all, a giver of all strengths and so on. Here, the word "ca" in "so ca" has the meaning of emphasis. For the meaning is "he alone". By "in the monastery", it shows the object of "ettha" (here) in "vāsayettha" (should dwell here). "Vāsayeti" means "should cause to dwell". Here, in "their food", showing that the word "tesaṃ" (their) should be connected with the remaining word "suitable", he says "suitable for them". There, the connection is suitable food and suitable robes. Or, showing that "tesaṃ" is a dative case word in the locative sense, he says "tesu" (among them), meaning among the bhikkhus. Here, in "among the upright", by making it a locative case word in the dative sense, the meaning "he should give to those upright bhikkhus" is also quite fitting. By "those with uncrooked minds", it shows the meaning of "uncrooked" for the word "uju" in "ujubhūtesu", and a compound with an external meaning for the word "bhūta". The meaning of the word "ujubhūta" should be understood as "those whose minds have become upright". "Nidaheyya" means "should bury and place". By "not having lost mental clarity", it shows here in "with a clear mind" either the fruit of that meaning or the exclusion of other meanings. "Hi" indicates a result. The connection is that those bhikkhus teach the Dhamma to that giver of the monastery who has such a clear mind. 29 6. "Pulling-hole" means inserting a finger and pulling, drawing out. Or, that by which one pulls, that is a pulling-device. The verb *chid* (to cut) preceded by *ava* (down), the 'a' of the prefix lengthened,