English
In such a case, due to fear of kings, diseases, or robbers, viharas are destroyed for those who go elsewhere, and palm trees and coconut trees are ruined, but it is possible to sustain oneself by means of dwelling requisites. In such a time, the Lord allowed the consumption of dwellings even by giving them away for the purpose of maintaining dwellings. Therefore, it is permissible to set aside one or two excellent dwellings and give away the others of lesser quality for almsfood. But it should not be applied by cutting off the root property. But if a monastery is given, designated for the four requisites, no announcement should be made there. But if there is a deficiency in any requisite, it is permissible to apply it for that purpose. The monastery should be maintained; it is permissible to have it maintained even by paying wages. But if those who receive wages build houses in the monastery itself and live there and guard it, if they give coconuts or palm fruits to visiting monks, they may only give what is allowed to them by the Sangha— "Eat so much each day"— they may only give that much; it is not permissible for them to give more than that, nor for the monks to receive it. But if one takes a monastery on lease and gives only suitable property to the Sangha for the four requisites, This one can give much. The monastery given for the lamp of the stupa or for the repair of broken things should also be maintained; it should be maintained even by giving wages. And here, wages may be given from the stupa's property or from the Sangha's property. And the giving of fruits born there to those who protect this monastery by living there for wages, and to those who give suitable things having taken it on rent, should be understood in the manner stated. In the stories of Ambapāli and others: “There is no offense, monks, in the giving of a herdsman.” Here, what kind of herdsman's giving is permissible, and what is not permissible? Venerable Mahāsumma said: “That which is given to the herdsman after being apportioned— ‘take this much day by day’— only that is permissible; more than that is not permissible.” But Venerable Mahāpaduma said: “Is there anything given to herdsmen by putting a leaf on it or by making a distinguishing mark? They are masters of what is entrusted to their hands. Therefore, whatever they give, even if it is much, is permissible.” In the Kurundi Commentary, however, it is said: “Children protect the monastery of lay people or other fruits and non-fruits; what is given by them is permissible. But it should not be taken after having it brought. But in the case of Sangha property and stupa property, only the giving of one who protects it having taken it on rent is permissible. For one who protects for wages, only his own share is permissible.” In the Mahāpaccari, however, it is said: “What the monastery guardians of lay people give to monks, that is permissible. But what the monastery herdsmen of the Bhikkhu Sangha give by cutting from their wages, that is permissible. And he who protects half a monastery or certain trees having received wages, for him too, it is permissible to give only from his own share of trees. But for one who protects having taken it on rent, all is permissible.” All this, however, is different in expression, but one in meaning; therefore, it should be taken understanding the intention. In the story of Dāru: “I am temporary, Blessed One,” means “My mind is temporary, Blessed One.” It is said by one who wishes to speak, "I had a temporary thought," meaning, "I will bring it back and give it," such was my thought. The Blessed One said, "There is no offense for a temporary thought." Herein is a decision outside the Pāli text: If the Sangha has Sanghika work done, a Uposatha hall or a refectory, then one may ask permission and take it temporarily. But any Sanghika material that is unguarded, gets wet when the gods rain, or dries up in the sun, all of that may be brought and kept in one's own dwelling. The Sangha, when having it brought, should be informed with other materials or with money. If it is not possible to inform them, it should be said, "Bhante, it was made by the Sangha, use it for Sanghika purposes." However, this bhikkhu is the master of his own lodging. Even if a stone pillar, or a wooden pillar, or a door, or a window is not sufficient, it is permissible to bring Sanghika material temporarily and make it normal. This is the rule for other materials as well. Regarding the matter of water: When water is scarce, and is brought from a yojana or half a yojana away, there is an offense of taking from such guarded water. Even if only gruel and rice are prepared from water brought or from water standing in ponds, etc., and drinking water is used, but no other large consumption, even taking that with a thievish mind is an offense. But when one or two pots may be taken to wash the seat, to water the Bodhi tree, to make water offerings, or to boil dye, there one should act according to the Sangha's agreement. One who takes excessively, or puts earth, etc., with a thievish mind, should be made to pay for the item after it is valued. If the residents make a strict agreement, and do not allow others to wash or dye their belongings, but they themselves take and do everything when others are not watching, their agreement should not be upheld. As much as they wash, so much should be washed. If the Sangha has two or three ponds There are water sources or water channels, and an agreement is made: "Here one should bathe, from here drinking water should be taken, here all use should be made." Everything should be done according to the agreement. Where there is no agreement, all use is permissible. Regarding earth materials: Where clay is rare, or various colored clays are brought and stored, even a little there is worth five *māsakas*; therefore it is a *pārājika*. But when work for the Sangha or for a cetiya is finished, it is permissible to take it after asking the Sangha, or for a temporary period. The same rule applies to plaster and paints for murals. Regarding grass materials: For burnt grass, because there is no removal from its place, it is a *dukkaṭa*; but it is an item to be given. The Sangha maintains the grass material and roofs the Sangha's dwelling. Then sometimes it cannot maintain it. Then another monk maintains it as a duty. This belongs to the Sangha. If he does not maintain it, one monk should be told by the Sangha: "Maintain it and give it." If he wants a share, he should be made to maintain it even by giving a share. If he increases his share, it should still be given. Even if he increases it, he should be told: "Go, maintain it, take all of it, and roof your own dwelling." Why? If it is lost, there is no benefit. But when giving, the land itself should not be given, as it is a heavy item; only the grass should be given. If, while he is maintaining it and roofing his own dwelling, the Sangha again becomes able to maintain it, he should be told: "You, do not maintain it; the Sangha will maintain it." The seven items like beds are well-known. But even if not mentioned in the Pāli, for one who takes a stone pillar or a tree pillar or anything else worth a quarter *kāhaṇpa*, it is a *pārājika*. The same rule applies to one who breaks down the walls or fences of abandoned or fallen *pariveṇas* or meditation houses, and takes away bricks and so on. Why? That which belongs to the Sangha, sometimes they dwell in it, sometimes they do not. In the border regions, when people abandon the country due to fear of robbers, they discard... This is the same rule for one who carries some requisites from a deserted monastery or the like. But for those who carry them temporarily from there, and then have bhikkhus bring them back to the re-inhabited monasteries, it should be given. Even if a bed or chair has been made by bringing it from there, that or its equivalent value must be given. If it was taken from re-inhabited districts —either belonging to the Sangha or to individuals— without abandoning the intention "We will re-inhabit it," and if they consent, there is no need for restitution. But Sangha-property is heavy property, therefore restitution must be made. 157. The matter of monastery requisites is clear in meaning. I allow, bhikkhus, to carry temporarily, in this regard, if a bhikkhu carries a Sangha-bed or chair temporarily, and uses it for his own convenience for one or two months as Sangha-property, and gives it to senior bhikkhus who arrive, and does not refuse, he is not liable if it is lost, or worn out, or stolen. But when leaving after residing, it should be put back in its proper place. But if one uses it as personal property, and does not give it to senior bhikkhus who arrive, he is liable if it is lost. But if one carries it to another dwelling and uses it, and if a senior bhikkhu comes there and makes him give it up, he should say: "I brought this from such and such a dwelling, I will go and make it normal." If that bhikkhu says: "I will make it normal," it is permissible to go, even entrusting it to him, so it is said in the concise commentary. In the Campā story: "Tekaṭula-yāgu" means made with three things, by adding any one of other grains to sesame, rice, and mung beans, or sesame, rice, and black gram, or sesame, rice, and horse gram. It is said that they make this by mixing these three with milk diluted with one-fourth water, and adding ghee, honey, sugar, and so on. In the Rājagaha story: "Madhugoḷaka" is called a very sweet cake; they also call it "madhusīsaka." The rest in both these stories is rice. It should be understood in the same way as stated in the section on things not to be stored. 158. In the section on Ajjuka: "He said this" means he said it while being ill.