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it should be given where it is not sufficient. If one bhikkhu says, "There are no lodging requisites in my dwelling place," it should be given there. When giving to the Saṅgha, one enters the monastery and says, "I give these robes to the Saṅgha." By the Saṅgha present, standing within the precinct boundary, having struck the bell, and announced the time, it should be distributed. One who takes a share for one not present but within the boundary should not be prevented. If the monastery is large, and robes are being given starting from the elder's seat, and lazy great elders arrive late, it should not be said, "Venerable sirs, it is given to those of twenty years, your turn has passed." Setting aside the turn, having given to them, afterwards it should be given according to the turn. Hearing that many robes have arisen in such-and-such a monastery, bhikkhus come even from a monastery a yojana away. It should be given starting from the place where they are present, to those who have arrived. Even to those not present but who have entered the precinct boundary, when their pupils or others take it, it must be given. If they say, "Give to those standing outside the precinct boundary," it should not be given. However, if those who have entered the precinct boundary are connected as one, and are at their monastery gate or within the monastery itself, the boundary is considered to have expanded according to the assembly; therefore, it should be given. Even if given to a junior bhikkhu of the Saṅgha, it must be given to those who arrive later. But in the second distribution, to those who arrive after the elder's seat has been taken, The first part is not received, it should be given from the second part by seniority. In one monastery there are ten bhikkhus. They give, saying, "We give ten robes to the Sangha." They should be divided individually. If they take them, saying, "All of these belong to us," and go, they are badly received and badly taken, and wherever they go, they remain Sangha property. But it is permissible to take one out, give it to the Sangha elder, saying, "This belongs to you," and then take the rest, saying, "The rest belong to us." They bring one robe, saying, "We give it to the Sangha." They take it without dividing it, saying, "It all belongs to us." It is badly received and badly taken. But it is permissible to make a mark with a knife or turmeric, etc., assign one part to the Sangha elder, saying, "This part belongs to you," and then take the rest, saying, "The rest belong to us." But it is not permissible to make a division by a flower or a fold of the robe itself. If they take out one thread, give it to the Sangha elder, saying, "This part belongs to you," and then take the rest, saying, "The rest belong to us," it is permissible. If it is cut into pieces and divided, it is certainly permissible. In a monastery with one bhikkhu, when robes arise for the Sangha, if that bhikkhu takes them, saying, "All of them belong to me," in the manner mentioned before, they are well-taken, but the fixed share does not remain. If he takes each one out, saying, "This belongs to me," the fixed share remains. There, if the fixed share does not remain, and another robe arises, if one bhikkhu comes, it should be cut in the middle and taken by both. If the fixed share remains, and another robe arises, if a younger one comes, the fixed share goes down. If an older one comes, the fixed share goes up. If there is no other, it should be assigned to oneself again and taken. "We give to the Sangha," or "We give to the community of bhikkhus," in whatever way one addresses the Sangha Given after going, it is not allowable for refuse-rag wearers. Because it is said: "I reject a householder's robe, I undertake the refuse-rag practice." Not because it is unsuitable. Even if given by the Sangha of bhikkhus after announcement, it should not be taken. But what a bhikkhu gives from his own possession, that is called a bhikkhu's gift, and is allowable. But it is not a refuse-rag. Even so, the ascetic practice is not broken. But when it is said: "We give to the bhikkhus, we give to the elders," it is allowable even for refuse-rag wearers. Even if given with: "We give this cloth to the Sangha, let them make sandal-bags, bowl-bags, waist-bands, shoulder-straps, and so on with it," it is allowable. Many things given for bowl-bags and so on may be available. They may also suffice for robes. From that, making a robe and wearing it is allowable. But if the Sangha, having cut up the surplus cloths after distribution, distributes them for sandal-bags and so on, then taking from that is not allowable. Only what is intended by the owners is allowable, not otherwise. Even if it is said: "We give to the refuse-rag Sangha for water-strainers, mats, and so on," it is allowable to take. For requisites are desired even by refuse-rag wearers. What is surplus there, that may be used even for a robe. If thread is given to the Sangha, it should be taken even by refuse-rag wearers. This is the decision regarding things given after entering a monastery with the words: "I give these robes to the Sangha." But if, outside the boundary of the precinct, seeing bhikkhus on a journey, one announces to the elder of the Sangha or to a junior bhikkhu of the Sangha: "I give to the Sangha," even if the assembly is spread out for a league, if they are united, it reaches all. But those who are not reached by the assembly within twelve cubits, it does not reach them. Here, regarding "gives to both Sanghas," even if it is said: "I give to both Sanghas," or if it is said: "I give to the Sangha in two ways, I give to two Sanghas, I give to the Sangha of bhikkhus and to the Sangha of bhikkhunis," it is still considered given to both Sanghas. Half "It should be given" means dividing into two equal parts, one should be given. "I give to both Sanghas and to you" - if there are ten monks and ten nuns, making twenty-one shares, one should be given to the individual, ten to the Sangha of monks, ten to the Sangha of nuns. The individual who received it may also take from the Sangha according to their seniority. Why? Because it was received by the designation "both Sanghas." "I give to both Sanghas and to the shrine" - even when this is said, the method is the same. But here, the shrine has no share to be received from the Sangha. Its share is like the share received by one individual. "To both Sanghas, to you, and to the shrine" - when this is said, making twenty-two shares, ten to the monks, ten to the nuns, one to the individual, one to the shrine should be given. There, the individual may again take from the Sangha according to their seniority. The shrine gets only one. "I give to the Sangha of monks and to the nuns" - when this is said, it should not be divided in the middle, it should be given by counting the monks and the nuns. "To the Sangha of monks, to the nuns, and to you" - when this is said, the individual does not receive separately. They receive only one from the designated place. Why? Because it was received by the designation "Sangha of monks." "To the Sangha of monks, to the nuns, to you, and to the shrine" - even when this is said, the shrine receives a share like one individual. The individual does not receive separately. Therefore, giving one to the shrine, the remainder should be divided by counting the monks and the nuns. "I give to the monks and to the nuns" - even when this is said, it should not be divided in the middle. It should be distributed by counting the individuals. "To the monks, to the nuns, to you, and to the shrine" - even when this is said, the shrine receives a share like one individual. The individual gets nothing separately. It should be divided by counting the monks and the nuns. And just as the monks... Taking the Sangha as the beginning, the method is led. In the same way, taking the Bhikkhuni Sangha as the beginning, it should be led. When it is said, "For the Bhikkhu Sangha and for you," it is not received separately by the individual; it must be taken by seniority of rains. But when it is said, "For the Bhikkhu Sangha and for the cetiya," a separate portion is received for the cetiya. Even when it is said, "For the Bhikkhu Sangha and for you and for the cetiya," it is received only for the cetiya, not for the individual. Even when it is said, "For the bhikkhus and for you," it is not received separately. But when it is said, "For the bhikkhus and for the cetiya," it is received for the cetiya. Even when it is said, "For the bhikkhus and for you and for the cetiya," it is received only for the cetiya, not for the individual. Taking the Bhikkhuni Sangha as the beginning, it should be applied in the same way. Formerly, people gave offerings to the Sangha of both sexes, with the Buddha as the chief. The Blessed One sat in the middle, bhikkhus sat to the right, bhikkhunis to the left. The Blessed One was the elder of both Sanghas. At that time, the Blessed One himself consumed the requisites he received, and also had them given to the bhikkhus. But nowadays, wise people, having placed a relic-containing image or a cetiya, give offerings to the Sangha of both sexes, with the Buddha as the chief. Having placed a bowl on a stand in front of the image or cetiya, and having given the water of dedication, they say, "We give this to the Buddhas." What is given there first, whether food or edibles, or having brought it to the monastery, they say, "We give this to the cetiya," and they give almsfood and garlands, perfumes, etc. How should one proceed there? First, garlands and perfumes should be placed on the cetiya. Banners should be made with cloths, lamps with oil. But almsfood, honey, treacle, etc., should be given to whoever is the regular caretaker of the cetiya, whether a renunciant or a layperson. If there is no regular caretaker, it is permissible to place the brought food, perform the duty,