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and then consume it. It is also permissible to consume it at the appropriate time and perform the duty afterwards. And whatever among garlands, perfumes, etc., [is given saying] "Having brought this for the cetiya..." When it is said, "Make an offering," it should be carried far and offered. When it is said, "Carry alms to the Saṅgha," it should be carried. But if, when he says, "I am going for alms, there are bhikkhus in the assembly hall, they will bring them," someone says, "Venerable sir, I will give it to you alone," it is permissible to eat it. Then, if, while carrying it, saying, "I will give it to the bhikkhu Saṅgha," the time for eating approaches in the interim, it is permissible to bring it to oneself and eat it. When one gives to the Saṅgha that has completed the rains retreat, one enters the monastery and says, "I give these robes to the Saṅgha that has completed the rains retreat." As many bhikkhus as have completed the rains retreat in that dwelling, that is, those who completed the previous rains retreat without breaking the retreat, among them it should be divided; it does not go to others. Even for one who has gone to another direction, if there is a recipient, it should be given until the kathina is taken up. But if, when the kathina is not spread, it is given within the winter season, having said thus, it also goes to those who completed the latter rains retreat, so say the experts in characteristics. However, this is not discussed in the Commentaries. But if, standing outside the precinct boundary, one says, "I give to the Saṅgha that has completed the rains retreat," it goes to all who are present. Then, if one says, "To the Saṅgha that has completed the rains retreat in such-and-such a monastery," it goes only to those who completed the rains retreat there, until the kathina is taken up. But if one says this from the first day of the hot season, it goes to all who are present there. Why? Because it arose at the time of the back-season. If, within the rains season itself, it is said, "I give to those who are dwelling for the rains," those who have broken the rains retreat do not receive it; only those who are dwelling for the rains receive it. But in the robe month, if it is said, "I give to those who are dwelling for the rains," it goes only to those who undertook the latter rains retreat; it does not go to those who undertook the former rains retreat or to those who have broken the rains retreat. From the robe month until the last day of the winter season, if it is said, "We give the rains-residence robe," whether the kathina is spread or not spread, it goes only to those who completed the past rains retreat. The first day of the hot season From the day of the gift, this question should be raised: "Five months have passed since the last Rains-residence. The next will be in four months. For which Rains-residence is this given?" If he says, "I give it to those who resided in the last Rains," it goes to those who resided within that Rains. Even those who have departed may receive their share. If he says, "I give it for the future Rains-residence," it should be kept and taken on the Rains-entry day. Then, if it's said, "The monastery is unguarded, there's fear of thieves, it cannot be kept, nor carried around," and he says, "I give it to those present," it should be divided and taken. If he says, "Venerable sirs, I did not give a Rains-residence gift in the third year from now, I give that," it goes to the monks who resided within that Rains. If they have departed, another trusted person takes it, it should be given. If only one remains, the others having passed away, all goes to that one. If not even one remains, it becomes communal property, to be divided by those present. "Gives by specifying" means he specifies and then gives. In "by gruel, etc.," this is the meaning: he gives by specifying by gruel, or... or by medicine. Here is the explanation: having invited monks for gruel today or tomorrow, he gives gruel to those who have entered his house. Having given the gruel, and the gruel having been drunk, he says, "These robes, I give them to those by whom my gruel was drunk," and gives them. It goes only to those invited ones by whom the gruel was drunk. But to those who received gruel while passing by the house door on their alms round, or having entered the house, or for whom a bowl was brought from the sitting hall and taken by people, or for whom it was sent by elders, it does not go to them. But if, along with the invited monks, many others come and fill the inner and outer house and sit down, and the donor says this: "Whether invited or uninvited, to all to whom I gave gruel, may these cloths belong!" then to all. they receive. But those who have received gruel from the elders' hands, they do not receive. Then he says, "May it be for all those who have drunk my gruel," and all receive. The same method applies to food and edibles. Regarding robes: If someone has previously given robes to monks after they have spent the rainy season, and he feeds the monks and says, "May this robe, or thread, or ghee, honey, sugar, etc., be for those to whom I previously gave robes," then all of it goes to them alone. Regarding dwellings: If it is said, "May this be for him who dwells in the monastery or cell I have built," then it belongs to him alone. Regarding medicines: If it is said, "We give ghee and other medicines to the elders from time to time; may this be for those who have received them," then it belongs to them alone. Giving to an individual: One gives by saying, "I give this robe to so-and-so," either indirectly, or by placing it at their feet and saying, "Venerable sir, I give this to you," directly. If, however, he says, "I give this to you and your pupils," then it goes to the elder and his pupils. There is also one who comes to receive an assignment and goes away after receiving it; it goes to him too. If it is said, "I give to the monks who regularly wander with you," then it goes to all those who perform the duties of the assigned pupils, and who wander having received assignments and inquiries. This is the determination in the phrase "gives to an individual." The rest is clear everywhere. The commentary on the Robe Section is finished. 9. The Campeyya Section The Story of the Monk of Kassapa Clan 380. In the Campeyya Section: "On the bank of Gaggarā's pond" means on the bank of the pond built by a woman named Gaggarā. "Bound by custom" means bound by the custom of what should be done in that dwelling. "He also showed zeal for gruel," etc.: It is proper to show zeal only in the place where it is said, "You should inform the people when visitors arrive"; not when it is not said. at that place. “Go, monk,” the Teacher saw that that lodging was suitable for that monk right there, and so he said this. 382. The distinction of “acting by a faction unjustly,” and so on, will come later in the Pāli text itself. 385. “Even elsewhere they perform actions contrary to the Dhamma” means they perform actions even elsewhere contrary to the Dhamma, or this is the reading. An action done with a real basis is called done according to the Dhamma; the meaning is they do not act thus. “Action contrary to the Vinaya,” “action contrary to the Teacher’s instruction”— the same method applies to these. Here, “Vinaya” means admonition and reminding. “Teacher’s instruction” means completeness of the motion and completeness of the announcement; the meaning is they perform actions without these. “Reprehensible and done” means both reprehensible and done; that which is done while others object is both reprehensible and done; the meaning is they perform even such actions. 387. In “Monks, these six actions are unjust actions,” and so on, “Dhamma” is a term for the Pāli text. Therefore, that which is not done according to the Pāli text as stated, should be understood as an unjust action. This is the summary here; the elaboration has come in the Pāli text itself. And that is only in terms of actions requiring a motion and two announcements, and actions requiring a motion and four announcements. However, since in an action requiring a motion there is no omission or alteration as in actions requiring a motion and two announcements or four announcements, and an action by mere announcement is done only after announcing, therefore these are not shown in the Pāli text. We will explain the determination of all these actions later. Discourse on Actions by a Quorum of Four, and so on 388. Now, what is called the sixth, an action by concord according to the Dhamma, in order to show the divisions of the Sanghas by whom it should be done, “five Sanghas,” and so on, is stated. “Fit for action” means one who has attained action, one who is connected with action, one who is worthy of action; the meaning is he is not unworthy of performing any action. 389. “Monks, if an action is to be done by a quorum of four, and there is a bhikkhunī as the fourth,” and so on, is stated to show the failure of the action due to the assembly. Here, by taking the suspended person, the non-concordance of actions... The one who hopes is taken, one who has obtained different communion by taking one of different communion. "The fourth one standing in a different boundary" means becoming a group of four even with one standing within the boundary or outside the boundary, within arm's reach. "The fourth one on probation," etc., was said to show the failure of the assembly regarding acts of probation, etc. We will explain their decision later. "For some, bhikkhus, a protest in the midst of the Sangha is valid," etc., was said to show the validity and invalidity of a protested act. "Of one who is in a normal state" means of one whose morality is not corrupted, who has not incurred a pārājika offense. "Of one immediately next" means of one sitting immediately next to oneself. Discourse on the two expulsions, etc.