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the intention is that it is proper to count by the number of monasteries. Thus, that is, as he says, "Count by the number of bhikkhus," that is the meaning. Here, that is, among the things to be divided. That, that is, a couch or a chair, the connection is that it should be given after asking. After asking, that is, after asking the donor, he says, that is, the donor says. Even to the Saṅgha, the word "pi" shows that it is not only for the donor. The connection is that it should be divided by the Saṅgha standing within the boundary of the precinct. For one within the boundary, that is, for one standing within the boundary of the precinct. Even for one who has not arrived, that is, even for one who has not arrived at the place of division. Of a lazy nature, that is, of a slothful nature. A fixed period, that is, a fixed period is established by way of continuity, that is the fixed period. Or, as it is said in the commentary (Mahāva. Aṭṭha. 379), "It should be given from the place where it is established," therefore, it stands by way of continuity in this, that is the fixed period, that is the meaning of the word "ṭhitikā" that should be made. Having set aside the fixed period, that is, having set aside the fixed period of twenty years. For them, that is, for the elders. For those who have arrived and those who have arrived, that is, for those who have arrived at the place of division. Either at the door of one's monastery or within one's monastery itself, that is the connection. Boundary, that is, the precinct boundary. When he has ascended the seat of the elder, that is the connection. By seniority, that is, by the number of years. Separately, that is, individually. All robes, that is the connection. Showing the meaning of ill-spoken and ill-grasped, he says, "In every place they go, they are Saṅgha property." One, that is, one out of ten cloths. There is a flower or a fringe on the cloth itself, that is the connection. By that, that is, by the flower or fringe. One thread, that is, one string. There, that is, in those places of fixed period and non-fixed period. It should be taken by both, due to the absence of a fixed period. The bhikkhu himself The connection is "what robe." It is permissible even for wearers of rag-robes. Without saying "we give to the Sangha" or "we give to you," because it is said "we give to the bhikkhus, we give to the elders," it is permissible even for wearers of rag-robes. For bhikkhus and elders are not just themselves, but many others too, therefore it is permissible. When "to the Sangha" is said, one is definitely the Sangha oneself, therefore even when "to the Sangha" is said, it is not permissible, much less when "to you" is said. "From that" means from many objects. "It is not permissible to take" means it is not permissible for wearers of rag-robes to take. "Which" means cloth. "Therein" means among requisites. "Thread" means yarn. Having thus shown the decision regarding what is given "to the Sangha" after entering within the boundary, showing that given outside the boundary, he says "if however," and so on. "And bound together" means bound together on one side, not exceeding twelve cubits. "And those" means the bhikkhus. Showing that even though it is said in terms of four sentences here, it is still called "he gives to both Sanghas," he says "even when it is said 'I give to both Sanghas'," and so on. "Because it is taken by the acceptance of both Sanghas" means because the individual is taken by the acceptance of both Sanghas. By "this is the method," he refers to the method that, having made twenty-one shares, one share should be given to the cetiya. There is no share for the cetiya to receive, because it is not accepted by the acceptance of both Sanghas. "Therein" means among both Sanghas, individuals, and cetiyas. The rest is easily understood. "Formerly" means during the time the Buddha, the Blessed One, was living. "Then" means when the Buddha, the Blessed One, was living, then. "Or an image" means or a likeness. For it is considered similar to the Blessed One, therefore it is called an image. "Or a cetiya" means or a stupa. For it is to be honored and worshipped by devas and humans, or to be built with bricks and so on, therefore it is called a cetiya. "Therein" means among the things to be given. "Which" refers to the action. The connection is "what they give." "Therein" means in that giving. Showing the meaning of the indefinite pronoun "yo" (who/which), he says "Whether a renunciant or a householder." Having performed the duty, they may consume it. Because the actions of the early and late periods are unfixed due to alteration, it is said, "Even after consuming, one may perform the duty later." "It should be offered even if carried far away." This shows that it is not the work of a messenger. "Of the monk who carries it" is the connection. "As he goes" is the genitive of disregard. "That" refers to the food brought to the Sangha. "Of the Sangha who have spent the rains." "He who has spent the rains" means "he who has spent the rains." This is a non-elided genitive compound. That very Sangha is "the Sangha who have spent the rains," of that. The word "yāvatika" means "as much as is appropriate," so he says "as much as." "Even of one who has gone to another direction" means "even of one who has gone to another direction," "it should be given" is the connection. "They say" means other teachers say, apart from the commentators. "This" is the statement. "Of those who have arrived" means of those who have arrived at the place where it was given. "Of all" means of all who have spent the rains anywhere. "There" means in the monastery. "There" means when that statement is made, or among those monks. "Those who spend the rains" means "those who spend the rains," of them. "The month of robes" means the last Katthika month, marked by robes. "The last day of winter" means the last day of winter, known as the full moon of Phagguṇa. "Rain-residence robe" means a robe to be given to those who reside during the rains. Showing the manner in which it is to be offered, he says, "Of the past rain-residence," and so on. There, "of the past rain-residence" means of the past rains, or of the Sangha residing in the past rains. "That" refers to the robe. "Having placed" means having placed in the monastery. "Of those who have arrived" means of those who have arrived at this place. "From this" means from the time of giving the robe. "They" are the monks who have spent the rains within the rainy season. "Having indicated." Showing that the word "ādissa" is a gerund, he says "having indicated." "This meaning should be understood" is the construction. "There" refers to the passage "with gruel or..." "Or for today" means or for the sake of today's merits. "Of them" refers to the inviters, "of the monks who have entered" is the connection. "By whom they were invited" means by which monks they were invited. "Or whose bowl" means The connection. "It does not reach them" means it does not reach all of them, why? Because they were not invited. It does not reach them, why? Because they did not enter the invited house. He is the donor. "Even before" means even before this. "His" means of the donor. "Having made to dwell" means having caused to dwell. He is the donor. "Who" means the bhikkhu, "dwells" is the connection. "Those" means the medicines. "This" means the robe. By the word "and of the pupils," fellow residents are also to be understood, because they habitually dwell near for the purpose of learning (uddēsa) and so on. Those who come to receive instruction and those who go after receiving it, even if they do not habitually dwell near, are by common usage called pupils. By this, it is shown that one who comes to receive dependence (nissaya) and one who has previously received dependence from an elder is called a pupil. The interpretation is that it reaches all pupils who are wandering about, having performed their duties and received instructions, inquiries, and so on. By this, fellow residents, pupils under dependence, pupils for ordination, and pupils for going forth are also to be understood, because they too are bhikkhus who habitually wander about. "Everywhere" means in the entire chapter on robes. Thus, the interpretation of the commentary on the chapter on robes is concluded. 9. The Chapter on Campeyya. 234. Story of the Bhikkhu of Kassapa Clan. 380. In the Campeyya chapter, regarding "at the Gaggara pond," showing that "Gaggara" is a proper noun, it says "by a woman named Gaggara." By this, it is shown that the word "Gaggara" refers to a female person, taking the name "Gaggara" as its basis. "Bound by a string" means bound by a string. In phrases like "he even made an effort for the gruel," this kind of determination should be understood as the interpretation. "Of that bhikkhu" means of that bhikkhu named Kassapa clan. "Right there" means right in the village of Vāsabha. 382. "Performing a factional act contrary to the Dhamma" and so on, the connection is "the difference." 236. Story of Acts with Faulty Motion, and so on. 385. In "even elsewhere in the Dhamma," it says "elsewhere in the Dhamma," meaning that "Dhamma" here is a word in the ablative case used in the sense of "with respect to." In the usage of the particle "elsewhere" (aññatrā)... Since one of the second, third, or fifth is possible, the word 'upayoga' (use) is also present. Therefore it is said, "This indeed is the reading." By "with a real thing," the true meaning of the word 'dhamma' is shown. By "This is the method," it refers to the nature of the word itself, not the meaning. Therefore it is said, "But here..." and so on. 'Satthusāsana' means the Teacher's command. The Teacher's command is the completion of the motion and the announcements, so it says, "the completion of the motion and the completion of the announcements."