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by the sign of the bell or by the sign of the time, they should be divided with them. If they do not come, he should determine: "These robes belong to me." When thus determined, all are his alone, but the fixed portion does not stand. If, taking out one by one, he takes them saying: "This first share belongs to me, this second share," then they are well-taken, and the fixed portion stands. Even by one who takes them thus, it is considered as determined. If, however, having struck the bell or not struck it, having announced the time or not announced it, he takes them saying: "I alone am here, these robes are mine alone," they are ill-taken. But if he takes them saying: "No one else is here, these belong to me," they are well-taken. When fallen into a heap, in one portion, in a heap of grass-sticks, as soon as they fall, even if there be a thousand monks, the robe is considered as taken. A share should not be given unwillingly. If, however, they wish to give by their own will, let them give. The same method applies to subsequent shares. "With robes" means: "We will give the seasonal robe to the Sangha from here itself, if prepared separately, it takes too long." Thus, quickly indeed, they made meals with robes. "Arisen because of the Elders" means: "quickly arisen due to your faith." "We give to the Sangha" means they give robes slowly, slowly, throughout the entire robe season. But in the former two cases, because of interrupted giving, it is said they did not give. "Many Elders" means the Elders foremost in holding the Vinaya. This story, however, along with the former story of the two brothers, arose after the Blessed One had attained final Nibbana. And these Elders had seen the Tathagata before. Therefore, in the former stories, by the Tathagata... they spoke only according to the method of wisdom. The Story of Upananda the Sakyan Son 364. "He went to the village residence," thinking, "Perhaps when they divide the robes, they will also include me," he went, having observed the time for dividing robes. "Will you accept?" means "Will you take?" And here, although a share was not due to him, yet because "this city-dweller is a talkative Dhamma speaker," those bhikkhus said, "Will you accept?" "Whoever accepts, there is an offense of wrong-doing." Here, although it is a light offense, yet what has been taken must be given back to the place where it was taken. Even if they are lost or worn out, it is his responsibility. If, when told "Give!", he does not give, he must be made to pay the value of the goods for abandoning his duty. "With one intention" means one intention; the meaning is, "Give it as if for one person." Now, to show how it should be given, the text, setting forth the rule, begins with "Here, however." There, if he stays half in one place and half in another, or one day in one place and one day in another, or a week in one place and a week in another, then in each monastery, whatever one person receives, half of that, half of that, should be given. Thus, it is given "with one intention." Or "where he stays more," if, while staying in one monastery, he causes the dawn to break in another for a week, then he is said to stay more in the former. Therefore, his share should be given from the monastery where he stayed more. Even so, it is given "with one intention." This is said concerning monasteries within the same boundary with different gains and different services; but in monasteries with different boundaries, the acceptance of lodging is suspended. Therefore, a share of robes is not due there. But all other things like alms and medicines are due to one who is within the boundary everywhere. The Story of the Sick Person 365. "They laid him on the bed" means, having thus washed him and dressed him in another saffron robe, they made him lie down on the bed; and having made him lie down, Venerable Ananda washed the saffron robe soiled with urine and feces and spread it out on the ground. "Whoever, bhikkhus, would attend to me..." should attend, he should attend to the sick. Whoever would attend to me by giving advice and instruction, he should attend to the sick; the sick person should be attended to by one who follows my advice; this is the meaning here. The attendance on the Blessed One and on the sick is one and the same; this meaning should not be taken here. He should be attended to by the Saṅgha: for whom these preceptors, etc., are not in that monastery, a visiting bhikkhu, a solitary wanderer, he is a burden to the Saṅgha, therefore he should be attended to by the Saṅgha. If they do not attend, the entire Saṅgha incurs an offense. But among those who attend by turns, whoever does not attend on his own turn, only he incurs an offense. Even the Saṅgha elder, if it is his turn, is not exempt. If the entire Saṅgha assigns the burden to one person, or one bhikkhu, accomplished in duties, attends, saying "I myself will attend," the Saṅgha is freed from offense. 366. In phrases like "advancing or advancing," the meaning should be understood thus: he does not truly know, regarding an increasing illness, "This increases when I consume this, this decreases when I consume this, this remains stable when I consume this." "Not capable" means not suitable, not fit to attend. "To arrange medicine" means he is unable to apply medicine. "Āmisantaro" means "āmisa" (material gain) is his "antara" (reason/cause). "Antara" is said to mean "reason" or "cause"; the meaning is, he attends desiring gruel, food, robes, and bowls for the sake of material gain. Discourse on the property of the deceased 367. "Kālaṅkata" means by the act of dying. Here, regarding "to be given to the attendants of the sick," even if given by a formal motion immediately after, or given without a formal motion, it is considered given, and it is permissible. 369. "Whatever light goods are there, whatever heavy goods are there." Here, we will describe the distinction between light goods and heavy goods later. But regarding the gain for the sick attendant, this is the decision from the outset – If he dies while the entire community of bhikkhus is attending, all are owners. But if some have taken their turns and some have not yet taken their turns, and he dies... ...there, some teachers say: "All should do their part when their turn comes, therefore all are owners." Some say: "Those by whom he was nursed, they alone receive, others do not receive." If a novice dies and there is a robe, it should be given to the nurses. If there is none, whatever there is, that should be given. If there are other requisites, making a portion of the robe, it should be given. If a bhikkhu and a novice nursed equally, an equal share should be given. But if only the novice nurses, and for the bhikkhu it is merely arranging, the novice should be given the elder's share. If the novice, having cooked gruel with water brought by the bhikkhu, merely causes it to be received, the bhikkhu nurses, the bhikkhu should be given the elder's share. Many bhikkhus, being united, nurse, an equal share should be given to all. Whoever among them nurses specially, for him a special share should be made. But whoever, even for one day, as a nurse, has given cooked gruel or food, or prepared a bath, he too is a nurse. Whoever, without coming near, sends medicines, rice, etc., he is not a nurse. Whoever, having sought and caused to be taken, comes, he is a nurse. One nurses out of duty; one out of expectation. At the time of death, both expect. It should be given to both. One, having nursed, has gone somewhere for the sick person's work or for his own work, (thinking) "I will come again and nurse." To him also it should be given. One, having nursed for a long time, (thinking) "Now I cannot," lays down the burden and goes. Even if the sick person dies on that very day, the nurse's share should not be given. A nurse, whether a layperson or a renunciant, even a woman, all receive a share. If that bhikkhu has only a bowl and robe, and nothing else; all should be given to the nurses. Even if a thousand (is the) value ... died, but they do not receive many other requisites; it belongs to the Saṅgha. The remaining goods are many and valuable, the three robes are of little value; from that, taking the three-robe requisites, they should be given. All of this is obtained from the Saṅgha's property. But if, while he was still alive, he gave away all his requisites to someone, or if someone took them in trust, it belongs to the one to whom it was given, and by whom it was taken. Only by his wish do the sick-attendants receive it, even requisites placed far away without being given to others, belong to the Saṅgha here and there. If property belongs to two and is undivided, when one dies, the other is the owner. The same rule applies to the property of many. When all die, it becomes Saṅgha property. Even if they give it to co-residents etc. without dividing it, it is considered not given. But if given after dividing, it is well given. Even if they die, it belongs to the co-residents etc., not to the Saṅgha. Discourse on the Rejection of Grass-cloth etc. 371. Among grass-cloth etc., "akkanāḷa" means made of akkanāḷa. "Potthaka" is said to be made of makaci. The rest are mentioned in the commentary on the first pārājika. Among these, only for potthaka is there a minor offense. For the rest, there are grave offenses. But akkadussa, kadalidussa, and erakadussa cloths are of the same category as potthaka. 372. All blue etc. dyes should be washed off, and then re-dyed and worn. If they cannot be washed, they should be made into coverings. Or they should be placed in the middle of a double-layered robe. The variety of their descriptions is just as stated for sandals. Those with unbroken long fringes should have their fringes cut and then be worn. Having obtained a tunic, it is permissible to tear it, dye it, and use it. The same rule applies to a head-wrap.