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it should be opened from time to time for the entry of air. For one doing thus is said to know what is protected and unprotected. But by these three, the robe-receiver and so on, their own duty should be known. There, by the robe-receiver first, whatever people give, saying "timely robe," or "untimely robe," or "emergency robe," or "rainy season cloth," or "sitting cloth," or "covering cloth," or "face-wiping cloth," all that should not be taken by making it into one pile and mixing it. But having taken each separately, it should be given to the robe-storer, having informed him accordingly. And by the robe-storer to the storekeeper... When giving, this season's robe, ... this face-wiping cloth, should be given, having declared it. And by the storekeeper, in the same way, having made a mark as if separate, it should be kept. Then, when the Sangha says, "Bring the season's robe," only the season's robe should be given. ... When it is said, "Bring the face-wiping cloth," only that should be given. Thus, by the Blessed One, a robe-receiver was permitted, a robe-depositor was permitted, a storehouse was permitted, a storekeeper was permitted, not for abundance, not for discontent; but indeed for the Sangha's benefit. For if the bhikkhus were to take what was brought as soon as it was brought and divide it, they would not know what was brought or not brought, given or not given, received or not received. They might give what was brought as soon as it was brought to the elder's seat, or cut it into pieces and take it. If this were so, there would be improper use, and not all would be provided for. But having placed the robes in the storehouse, at a time of abundance, they will give to each bhikkhu either three robes, or two each, or one each. They will know what has been received and what has not. Knowing the state of not having received, they will think to make provision. "Monks, a storekeeper should not be made to rise (from his seat)"— here, others who should not be made to rise should also be known. Indeed, four should not be made to rise: an elder, a storekeeper, a sick person, and one who has received a dwelling from the Sangha. There, an elder, due to his seniority, should not be made to rise by a junior. A storekeeper, having been appointed by the Sangha, due to being given charge of the storehouse. A sick person, due to his own sickness. But the Sangha gives a comfortable dwelling, not to be made to rise from, to one who is learned, helpful in many ways through teaching and questioning, and a remover of burdens. Therefore, he should not be made to rise due to his helpfulness and due to having received it from the Sangha. "It becomes abundant" means it becomes much piled up, the storehouse cannot hold it. "By one who is present" means by one standing within the boundary of the vicinity. "To divide" means to announce the time and divide in order. "Made a clamor" means "Our..." “Give to the teacher, give to the preceptor!” Thus he made a great noise. Giving an expensive robe even when it does not fall to the lot of the bhikkhus who are of the same group in the robe distribution, he goes by way of desire. Not giving an expensive robe even when it falls to the lot of other elder bhikkhus, but giving a cheap one, he goes by way of hatred. Being deluded by ignorance, not knowing the practice of giving robes, he goes by way of delusion. Giving an expensive robe even when it does not fall to the lot of talkative novices, out of fear, he goes by way of fear. One who does not go thus, who is a balance for all, a measure, impartial, he should be appointed. “Distributed and undistributed” means knowing “so many cloths are distributed, so many are undistributed,” it is said, “he should know the distributed and the undistributed.” “Having selected” means having chosen the cloths thus: “This is coarse, this is fine, this is thick, this is thin, this is used, this is unused, this is so much in length, this is so much in width.” “Having weighed” means having made a price assessment thus: “This is worth so much, this is so much.” “Having made them equal or unequal” means if each bhikkhu receives one worth ten (coins), that is good; if not, what is worth nine or eight (coins), tying it with another worth one (coin) and one worth two (coins), and by this method placing them in equal shares, is the meaning. “Having counted the bhikkhus and formed groups” means if the day is not enough for giving to each one, counting ten bhikkhus at a time, and forming ten shares of robes into one group, making one bundle, “I allow to place the robe shares thus,” is the meaning. When the robe shares are placed thus, a kusa grass should be thrown. Those bhikkhus should again make a kusa throw and distribute them. “Half a share for novices” here means those novices who are not independent, who do not perform the duties to be done for the bhikkhu community, who are suitable for instruction and questioning by their teachers and preceptors, who perform only their own duties, and not for others, to them should be given half a share. But those who, both before and after meals, perform the duties for the community of monks, to them should be given an equal share. This is said concerning the out-of-season robes that arise at the time of the back-season and are kept in the storehouse. As for in-season robes, they should be given equally. The robes that arise there for the Rains-residence, such as broom-binding, should be taken after performing community work for the Sangha. This is the duty for all here. Even with the storekeeper's robes, if novices come and say, "Venerable sirs, we cook gruel, we cook rice, we cook snacks, we make it free from green things, we bring tooth-sticks, we make and give suitable bark-dye, what have we not done?" and make an outcry, an equal share should be given. This is said with reference to those who do it faultily, and those whose performance is not evident. But in the Kurundi it is said, "If novices ask, 'Why, venerable sirs, do we not do Sangha work? We will do it,' an equal portion should be given." "Desiring to cross" means desiring to cross a river or a wilderness; the meaning is, desiring to obtain a caravan and depart. "To give his own share" this is said with reference to a monk who, after robes have been taken out of the storehouse and made into piles, and the bell has been struck, and the community of monks has assembled, desires to go after obtaining a caravan, so that he "may not be left behind by the caravan." Therefore, it is not proper to give when the robes have not been taken out, or when the bell has not been struck, or when the community has not assembled. But when the robes have been taken out, and the bell has been struck, and the community of monks has assembled, the robe-distributor should estimate, "This monk's portion should be this much," and give the robe by way of estimation. For it is not possible to give exactly equally, as if weighed by a scale; therefore, whether it be less or more, what is given by such estimation and method is well given. Neither should less be given again, nor should the excess be to take it. By the extra portion: There are ten monks, and ten robes. Among them, one is worth twelve, the rest are worth ten. When lots are cast for all, based on a value of ten, the monk for whom the lot for the twelve-worth robe is cast, he wishes to go with that extra portion, thinking, "My robe is sufficient with this." The monks say, "Friend, the extra belongs to the Sangha." Hearing that, the Blessed One, to show that "there is nothing small among things belonging to the Sangha and things belonging to a group; restraint must be exercised everywhere; even one who takes should feel remorse," said, "Monks, I allow it when an extra portion is given." Here, an extra portion is any suitable item that is to be given as an extra, as an additional gift. The meaning is: when something is given in any suitable item that is worth as much as the excess in his share. Having satisfied the deficient ones: Here, there are two kinds of deficiency: deficiency in robes and deficiency in persons. Deficiency in robes means: everyone has received five pieces of cloth each, and there are other pieces, but each one is not enough. They must be cut and given. And when cutting, pieces sufficient for half-mandala patches or for sandal-bags, etc., should be made and given. According to the lowest measure, it is permissible to make and give a piece four finger-breadths wide and long enough for a wind-cloth. But it should not be made unusable. Thus, in this case, the insufficiency of the robe is a deficiency in robes. When it is cut and given, that is satisfied. Then lots should be cast. Even if one or two pieces of cloth are not enough for a monk's share, then, placing other common requisites there, that share should be given to whoever is content with it, and afterwards, lots should be cast. This too is a deficiency in robes, as stated in the Andhakaṭṭhakathā. Deficiency in persons means: when counting ten monks by ten and forming groups, one group is not full; there are eight or nine. Their eight or nine shares "You, taking these, should divide them separately." Thus, this is the insufficiency of things for individuals, a lack for individuals. But when given separately, it is satisfied. Thus, having satisfied, the casting of the lot should be done. Or else, having satisfied the lack, whatever division of robes is insufficient, making it equal with other requisites, the casting of the lot should be done. Discourse on Dyeing Robes With cow dung, that is, with cow dung. With yellowish earth, that is, with red earth. Among root dyes and so on, excluding turmeric, all root dyes are permissible. Excluding madder and tuṅgahāra, all trunk dyes are permissible. Tuṅgahāra is a thorny tree, its trunk dye is of a haritala color. Excluding lodda and kaṇḍula, all bark dyes are permissible.