English
Having shown the rule for taking in a small monastery, showing it in a large dwelling, he said "in a large dwelling," etc. "Also a buttermilk ticket... it is proper to give" this was said with reference to a small monastery. Therefore it was said "in a large dwelling," etc. "By the medicine-etc.-ticket" means here, by the word "etc.," it includes perfume and flower tickets. "Here" means among the tickets. "The foremost alms-food portion" means the alms-food portion to be given first. "Such meals" means meals of the nature of the foremost alms-food portion. "If not" means if such meals are not many. "Having obtained or not obtained" means having received or not received. "When tickets are taken" means when other tickets are taken. "Of one standing nearby" means of one standing nearby, having extended a hand. "Of him" means of the bhikkhu. "This ticket" means "this is his ticket" it is proper to set aside. "Unrighteous" means the agreement is unrighteous. "Give to one who has not come" means to one who has not come. Give the monk a ticket. It is connected with the server saying. It is connected with "I have received it." There, in the village. He should say, "You may eat," it is proper. There itself, in the dining hall. There, in that village. Having brought the monastery, having brought the ticket-meal to the monastery. At the time of taking tickets, at the time when monks are made to take tickets. There, in that direction. By another, by one other than oneself, it is connected with "it has been received." But by him, by the other than the one going. In that, in the one going. It is connected with "not having crossed the boundary of the precinct." There, in the abandoned monastery. Among them, among the resident monks, it is connected with "when they have gone." That one, the newcomer. But whoever goes, it is connected. That, the ticket-meal, it is connected with "does not receive." From merit, from merit. And those, the tickets. But the basket, but the ticket-basket. There, in the basket. From here, from the place of scattering. One, one ticket. It should be said, it should be said by the ticket-giver. The monks have gone, it is connected. There, in another monastery. Even the great elder goes, it is connected. It is proper that bowls should not be given by monks who have not eaten in the monastery they went to and have not reached the alms-round village. The monastery-meal, the meal that is in the monastery. Discussion of fortnightly meals and so on. That meal which is given, it is connected. On the fourteenth, fifteenth, fifth, and eighth, it is connected with "on the specified days." By those engaged in work, by those with an accumulation of work. With these readings, it shows the meaning of the word "fortnightly" as "to be given on the fortnights." That, the fortnightly meal. The agent mentioned in the word "is," the object of the verb in the word "having taken," the object mentioned in the word "to be eaten." Of all, of the monks. Of those, of the monks. Few, few. That, the ticket-meal. They give excellent, they make it excellent and give it. Coarse meal, unbuttered meal. The meal that one eats oneself, that same is given. This. It shows the meaning of the word "uposathika" as "to be given on the uposatha day." "Uposatha" means on the uposatha day. Here, if on the fifteenth day, the donors say "pakkhika" (fortnightly) and give, it is called pakkhika. If they say "uposathika" and give, it is called uposathika—this is the distinction. "Pāṭipada" means on the first day of the lunar fortnight. "By the uposatha act" means with the uposatha act as the cause. "The gift given on the pāṭipada" shows the meaning of the word "pāṭipadika" as "to be given on the pāṭipada." "Both of them" means both those meals, the uposathika and the pāṭipadika. "Thus these" here, the word "ima" (these) shows the meaning of the word "iti" (thus) as "ima." "All seven meals" means all seven meals, such as the Sangha meal, mentioned in this chapter on lodgings. The connection is "and four other meals." "Among them" means among the four meals. "Given to visitors" and so on, shows a fourth-case middle-elision compound for the word "āgantukabhatta" (visitor's meal). Elsewhere, however, it shows a sixth-case middle-elision compound with "brought for the sake of a visitor" and so on. "Here" means among the four meals. "Of all" means of the bhikkhus. The connection is "one visitor sits down." "By him" means by the first visitor. "Whoever" is the visitor. "Even after arriving," the word "pi" has the sense of censure, but later it means "beforehand." The construction is "it should be taken by him." "On the very day of arrival" shows that it should not be eaten on the second day or later. "Somewhere" means some place. "That" is the visitor's meal. "Established" means permanently set aside. "In the eating hall" means in the eating hall within the village. "When there are none" means when they are not present. "Even a resident" the word "pi" shows that it is not only for a traveler. The construction is "just as the visitor's meal is received for two, or three, or seven days, so this traveler's meal is not received." "Path" means road. "They obstruct" means they block. The connection is "or they obstruct water." "These dangers" means these dangers like robbers. "Having set up" means having placed. "Of that" means of the greatly ill person. Again etassāti: for this one, for the future seriously ill person. Sappāyabhojananti: suitable food, food suitable for the sick. Missakayāgunti: mixed gruel, gruel cooked by mixing various kinds of rice. Na kuppatīti: does not change, does not become agitated. Idampīti: this also, the food for the attendant of the sick. Tatthāti: in that, in that family. Assāti: for him, for the sick person. Evaṃ dinnānīti: thus given, are given in the manner that will be stated. Piṇḍapātikānampi vaṭṭatīti: it is allowable even for alms-round bhikkhus, because it is called "bhikkhā" (alms) with a allowable term, it is allowable even for alms-round bhikkhus. Na vaṭṭatīti: it is not allowable, because it is called "bhatta" (food) with a non-allowable term, it is not allowable. Aparānipi tīṇi bhattānīti: also three other kinds of food, is the connection. Tatthāti: among them, among the three kinds of food. Dhurabhattanti: permanent food, here, because the word "dhura" is similar in meaning to the word "dhuva" (constant), it means constant, so he says: "it is called constant food." Tanti: that, permanent food. Tatthāti: among the two kinds. "Saṅghike"ti: "for the Sangha," the remaining part of the text should be connected. Puggalikepīti: even for an individual, the word "pi" (even) refers to the word "saṅghike" (for the Sangha). Pacchāti: afterwards, from the first statement "receive alms," or after the stated statement. Kuṭiṃ katvā dātabbaṃ bhattaṃ kuṭibhattanti: food to be given after making a hut is hut-food, showing this, he says: "Kuṭibhattaṃ nāmā"tiādi (Hut-food is that which...). Yanti: which, food, nibandhāpitanti: is arranged, is the connection, senāsanavāsino bhikkhūti: bhikkhus dwelling in a lodging, is the connection. Yaṃ panāti: but which, food, dinnanti: is given, is the connection. Tassevāti: for that very one, for that very individual. Tasminti: in that, in that individual. Vārena, vāraṃ gahetvā vā dinnaṃ bhattaṃ vārabhattanti: food given by turn, or by taking a turn, is turn-food, showing this, he says: "Vārabhattaṃ nāmā"tiādi (Turn-food is that which...). Tampīti: that also, turn-food also. Nigamanavasena sampiṇḍetvā dassento āha: summarizing and showing by way of conclusion, he says: "iti imāni cā"tiādi (thus these also...). Aṭṭhakathāyanti: in the commentary, in the great commentary, vuttānīti: are stated, is the connection. Tatthāti: among them, among the four kinds of food. Vihāre uppannaṃ bhattaṃ vihārabhattanti: food arisen in the monastery is monastery-food, showing this, he says: "Vihārabhattaṃ nāmā"tiādi (Monastery-food is that which...). Tatruppādabhattanti: food arisen there, food arisen from fields, lands, etc., given in that monastery. Tanti: that, monastery-food. Yathāti: in what manner, paṭiggahiyamāneti: is being received, is the connection. Aṭṭhannaṃ samūho: a group of eight, aṭṭha parim: eight measures. Whose commands are eight, or eight-fold, the food given to him is 'aṭṭhakabhatta'. Similarly, 'catukkabhatta' here too. Showing that very meaning, it is said: "We give to eight monks," and so on. By the one with great preparation: A great preparation is a great preparation with all ghee, butter, etc. He who has this is 'mahābhisaṅkhāriko'. The connection is: by him, having put very delicious cakes into the bowl. By "given secretly," it shows the meaning of 'guḷhaka' as that which is to be given hidden, and that very food is 'guḷhakabhatta'. Here, in this world. The connection is that some people give. By "they give in secret to know the monks' portions," it shows the meaning of 'guḷakabhatta' as food to be given by counting the monks with secret portions. And here, in the former method, there is a conjunction of 'ha' with 'ḷa', but not in the latter method, this should be understood. One knows the number of monks by counting the secret portions/lumps. "Thus" and so on is the conclusion. The connection is that the division of robes has been stated. In "among medicines like ghee etc.," it is the locative of determination. The word "of all ghee" is dependent on the word "even a hundred pots." "It must be given to those who arrived later" means: in the second part, even if it should not be given, it must be given to those who arrived later. "Only at the place of general assembly" means: only at the assembly place of all monks. A distributable item, indeed, reaches only one who has arrived at the place of distribution, not one who has not arrived. And at the place of general assembly, one is mostly present, therefore it is said, "only at the place of general assembly."