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that by which a door is stopped is "dvārathakanaka." It is to be connected as a door-stopper endowed with a wheel-chain, like a door-stopper at village gates. 305. "Assatariratha" means a mule-cart. "Assatara" means one that excels among horses, or one that surpasses ordinary horses. "Assatarī" means that which is to be yoked to these carts. Showing that these are "assatariratha," it says: "carts yoked with mules are assatariratha." There, by "assatarayutta," it shows the possessive taddhita of the word "assatarī." Regarding the word "āmuttamaṇikuṇḍalā," because it is to be connected with the phrase "a hundred thousand maidens," it is said "āmuttamaṇikuṇḍalānī." By this, it shows that the 'ni' becomes 'ā'. Maidens who have jeweled earrings fastened in their ears are "āmuttamaṇikuṇḍalā kaññāyo." Rejecting the meaning "extinguished by the extinction of the aggregates," it says: "extinguished by the extinction of defilements." Regarding "sītibhūto" (cooled), it says: "cooled by the absence of the heat of defilements, not by other things." By "by the absence of the substratum of defilements," it rejects the meaning of "nirupadhī" here as "by the absence of the substratum of aggregates and the substratum of volitional formations." Regarding "āsatti" (attachment), here, repeatedly in objects, bh... Showing that "they cling to things" means "attachments," he says, "in forms, etc." "Longings" means cravings. By this, he shows the nature of attachments. By "having cut," he shows the meaning of cutting for the root "ched" here in "having cut." Here, in "they are distressed in the hearts of those to be disciplined," showing that "vineyya" is a gerund, that "hadaya" means "mind," and the nature of distress, he says, "having removed the distress of defilements from the mind." There, by "in the mind," he shows the meaning of "hadaya"; by the word "defilement," the nature of distress; by "having removed," the gerund form. "Vayakaraṇa" is the root of expenditure. For it is called "vayakaraṇa" because expenditure is made by it. By this, he shows that the making of expenditure is "vayāyika," with the "āyika" suffix in the sense of making, and that "vayāyika" is indeed "veyyāyika." 307. Regarding "Ādeyyavāca" (whose word is to be accepted), here, showing that "ādiyitabbā" means "ādeyyā" (to be accepted), and "sā vācā etassa" (that word is his) means "ādeyyavāca," he says, "his word," etc. There, "his" means Anāthapiṇḍika's. "Sadhanā" means having existing wealth, or wealthy on their own. "Mandadhanā" means having little wealth. "He gave" means Anāthapiṇḍika gave. "Thus" means "in this way," the connection is "having given, having done." "He" means Anāthapiṇḍika, the connection is "he went." The connection is "he spread kahāpaṇas." By the crore, as an instrument, or as a basis. "Having caused to fall" means "having caused to be removed." The construction is: "whatever trees or whatever ponds stand in that place." "Of them" means of those trees and ponds. Indeed, referring to the general sense, it is stated in the masculine gender. "Circumference measure" means the measure of the perimeter. "His" means Anāthapiṇḍika's. The construction is: "even though the householder was giving so much wealth." Here, regarding "he had a gatehouse built," excluding other gatehouses, he says, "a gatehouse-mansion." Here, by "vihārādayo" (monasteries, etc.), the word "etc." includes the fourteen requisites such as cells, etc., mentioned in the Pāli. By the occasion of our Blessed One having a monastery built, he... Showing the making of monasteries for those Buddhas, he said, "Of Vipassī," and so on. Therein, the connection is: "He had a monastery made for Vipassī the Blessed One (Dī. Ni. Aṭṭha. 2.12)." The explanation is: "Having bought land measuring three gāvutas with a spread of golden rods, he had a monastery made." The same method applies elsewhere. It should be understood that land measuring eight karīsas is equal to ten usabhas by usabha, and two hundred yaṭṭhis by yaṭṭhi. Having said, "Thus they gradually decline," and stirring up emotion in all people, he said, "Indeed, accomplishments," and so on. Therein, since accomplishments decline, therefore it is enough to be dispassionate towards all accomplishments, it is enough to be liberated from all accomplishments— this is the explanation. Indeed, the word "sabbasampattīsu" (in all accomplishments) should be connected with the word "vimuccituṃ" (to be liberated) by changing its case. 308. Showing the locative sense of the words "khaṇḍa" and "phulla," he said, "Khaṇḍa means a broken place. Phulla means a bloomed place." Therein, by "chinnokāso" (broken place), he shows the meaning of the word "khaṇḍa" as "it breaks, it is cut here." By "phalitokāso" (bloomed place), he shows the meaning of the word "phulla" as "it blooms, it bears fruit here." In "paṭisaṅkharissati" (will repair), to show the natural meaning of the prefix "paṭi-" and the derivation of the word "saṅkharissati" from the root "kar" (to do), it is said, "it is made natural (or restored)." 310. "Thera" means the Elder Sāriputta; the connection is "he comes." "This" means attending to the sick, and so on. "His" means of the Elder. In "aggāsana" (chief seat) and so on, the word "agga" is applicable in the sense of "first" and also "supreme." Therefore, it is said, "the Elder's seat," and so on. In "antarā satthīnaṃ" (between the thighs), "antarā" is a locative case word. And the word "satthis" (thigh) refers to the leg, so he said, "between the four legs." 315. In "patiṭṭhāpesi" (he established), he said, "Having made a sacrifice of eighteen crores," as to what expense he made to establish it. "Thus," and so on, is the conclusion. The story of repelling seats, and so on. 316. In "with uncooked food," here... The word 'vippakata' means 'unfinished', so it is said "in unfinished food". 'Pakata' is what was done or will be done. What is not done is 'vippakata' – this analysis should be made. But in meaning, it is said to be "being done, unfinished". 'Ettha' means 'in this place'. 'Atisamīpa' means 'very close' to the bhikkhu who is eating. 'Tassa' means 'of the bhikkhu who is eating'. 'Pivitvā vā' means 'having drunk gruel or'. 'Khāditvā vā' means 'having eaten a snack or'. 'Rittahatthampi' means 'even with empty hands'. By the word 'pi', it shows that it is even more so with hands holding food. 'Hi' means 'truly' or 'because'. 'So' means 'that bhikkhu with empty hands'. 'Āpatti' means 'an offence of wrong-doing'. 'Yaṃ' means 'the bhikkhu with unfinished food'. 'So' means 'the bhikkhu who came later'. 'Ayañca bhikkhu' means 'this bhikkhu with unfinished food'. 'Tena' means 'by the one with unfinished food', whether a junior or a senior bhikkhu. "Is it proper for a junior to command a senior?" it is said, "Indeed, a senior..." and so on. 'Hi' means 'truly' or 'because'. 'So' means 'that senior bhikkhu'. 'Tato' means 'from the command to bring water'. 'Yaṃ' means 'the action'. 'Yo' means 'the bhikkhu'. By the word "of such a kind", his designation should be understood. For one with a cough, a spittoon should be placed. For those with fistula or dysentery, a chamber pot should be placed. For others, other things should be placed. Therefore it is said, "spittoon... etc. ... are". 'Yasmiṃ' means 'in which sick person'. "Who also makes medicine" is the connection. 'Lesakappena' – here, because the words 'lesa' and 'kappa' are one in meaning, it is said "by a small measure, such as a headache". 'Bhikkhū gaṇetvā' – here, showing that it means 'having known the group', it is said "having known the limit". There, by "limit", the intended meaning of the word 'gaṇa' is shown. By "having known", the meaning of the root 'ñā' is shown. Story of taking lodging. 318. 'Seyyā' – rejecting the act of lying down, which is the stretching of the body, showing 'seyyā' as lodging, it is said "places for beds". By "by the limit of lodging", In "seyyagghenāti," the word "aggha" is not to be taken in the sense of "worship," but rather as indicating "measurement." The connection of the word "aggha" with the fourth syllable has already been explained in the commentary on the Samuccayakkhandhaka (Cūḷava. aṭṭha. 102) below. "Kālanti" refers to the time of receiving a lodging. "Gāhiyamānāti" means "being caused to be taken." By "Atirekāni ahesu," it shows that "ussārayiṃsu" means "they moved upwards, went, proceeded." "Atirekānīti" means that the measurements of the lodgings were in excess of the measurements for the bhikkhus. In "Anubhāganti," it is shown that "anu" means "after," and "bhāgo" means "a share to be given," hence "anubhāga" means "to give another share again." By the phrase "Atimandesūtiādivacanena," it means that for some bhikkhus who are dull, two or three lodgings should be given to each bhikkhu. Therefore, it should also be understood that for some dull bhikkhus, two or three monasteries should be given. "Tatthāti" refers to the statement "it should not be given against one's will." The connection is "Anubhāge gahiteti." The connection is "Yena anubhāgo ca paṭhamabhāgo ca gahito, so bhikkhūti." By "Upacārasīmato bahī," it shows that "nissīmeti" means "outside the boundary," or "sitting outside the boundary." Because the Upacāra boundary is very extensive due to the expansion of the dwelling, it is said "even for one standing far away." "Utukālepīti" means even in the winter and summer seasons. For in that season, the cold and hot weather are intense, therefore that season is especially known as "Utukāla." Hence it is said "hemantagimhakālepīti." The word "pi" refers to the rainy season. The taking on the day of the former Vassa invitation is "purimako," and the taking on the day of the latter Vassa invitation is "pacchimako." The taking in the time released between the two Vassa invitation days is "antarāmuttako." "Ekasmiṃ vihāreti" means "in one monastery boundary.