English
Having thus considered the robe requisites, when the time for dwellings is announced and the Sangha has assembled, a dwelling-receiver should be appointed. And it is said that two should be appointed by the one making the appointment. For thus, the junior will take for the senior, and the senior for the junior. However, in large monasteries like the Mahavihara, three or four people should be appointed. But in the Kurundi, it is said that "it is permissible to appoint eight or even sixteen people." Their appointment is permissible by formal motion (kammavācā) or by announcement. By those appointed bhikkhus, the dwellings should be considered. For a shrine house, a Bodhi tree house, a sitting house, a broom shed, a wood shed, a latrine, a brick hall, a carpenter's hall, a gatehouse, a water pavilion, a path, a pond—these are not dwellings. Indeed, a monastery, a half-gabled house, a palace, a mansion, a cave, a pavilion, the root of a tree, a bamboo clump – these are the lodgings. They are to be taken. And by one who takes, they are to be taken in the manner stated here: "First, count the bhikkhus; having counted the bhikkhus, count the beds/seats." If there are two requisites for robes, one belonging to the Sangha and one given out of faith, among them, whichever the bhikkhus wish to take first, that should be taken, and from the time of its establishment, the other should be taken. If, however, when lodgings are being taken by the head of a precinct, and it is not enough for the bhikkhus, and one precinct has great gain, receiving ten or twelve robes, Mahāsumatthera says that it should be untangled, placed in other precincts that have no gain, and taken for other bhikkhus as well. But Mahāpadumatthera says: "It should not be done thus. For people give requisites for the maintenance of their own dwelling. Therefore, other bhikkhus should enter there." If, in this case, the great elder objects: "Friends, do not take it thus, follow the Buddha's instruction, for it was said by the Buddha: 'I allow, bhikkhus, to take by the head of the precinct,'" then, not standing by his objection, but explaining to him, "Venerable sir, the bhikkhus are many, the requisites are few, it is proper to make a collection," it should indeed be taken. And the bhikkhu who takes, having been appointed, should go to the great elder and say thus: "Venerable sir, a lodging falls to you, take the requisite, hold it." "The requisite of such-and-such a family and such-and-such a lodging falls to me, friend," [he says]. "It falls, venerable sir, will you take it?" "I take it, friend," [he says]. Then it is taken. If, however, when it is said, "It is taken for you, venerable sir," he says, "It is taken for me," or when it is said, "Will you take it, venerable sir?" he says, "I will take it," Mahāsumatthera says, "It is not taken." But Mahāpadumatthera says: "Whether it be past or future tense, or present tense, as long as there is an arising of mindfulness and attachment..." the mere not-doing here is the measure, therefore it is considered taken.” Even if a monk who is a rag-robe wearer takes a dwelling and gives away the requisites, he should not be put into another dwelling. In that same precinct, in a fire-hall, or a long-hall, or at the foot of a tree, it is permissible for another to take it. The rag-robe wearer will guard the dwelling, saying, “I will dwell”; the other, saying, “I will receive the requisites.” Thus, for these two reasons, the dwelling will be better guarded. However, in the Mahāpaccariya it is said: “When a rag-robe wearer takes a dwelling for residence, the one who assigns dwellings should say: ‘Venerable sir, there are requisites here, what should be done with them?’ He should be told, ‘Have another take them below.’ If, however, he dwells without saying anything, and after he has resided for the rains, they give him a robe, placing it at his feet, it is permissible. If they say, ‘We give it for the rains-residence,’ it belongs to the monks who have resided for the rains in that dwelling.” But for those who have no dwelling, and merely give requisites, it is permissible for them to receive the requisites in a dwelling not assigned for rains-residence. People make a stūpa and have requisites received for rains-residence. A stūpa is not a dwelling. It should be received by connecting it to a tree or a pavilion nearby. That monk should look after the shrine. The same method applies to Bodhi-trees, Bodhi-houses, seat-houses, sweeping-brooms, eight-wood-sticks, eight-latrines, gate-houses, water-halls, and tooth-stick-halls. However, the refectory is a dwelling. Therefore, it is permissible to assign it to one or many and receive it. All this is explained in detail in the Mahāpaccariya. The one who assigns dwellings should take it from the breaking of dawn on the first day until the dawn breaks again. This is the field for taking dwellings. If, when a dwelling has been taken early in the morning, another monk, a wanderer, comes and asks for a dwelling, “The dwelling is taken, venerable sir. The Saṅgha has entered the rains-residence. The monastery is delightful. At the foot of trees and so on, where then it should be said: "If you wish, dwell there." To those who have entered the rains, after establishing the regular duties within the rains, the bhikkhus who have entered the rains should be told: "Tie brooms!" If sticks and splints are abundant, each one should tie five or six hand-brooms, or two or three stick-brooms. If they are scarce, two or three hand-brooms and one stick-broom should be tied. Novices should pound five or five torches. In the dwelling place, a supply of astringent medicine should be made. However, those performing the duties should not perform such unrighteous duties as: "One should not teach, one should not cause to be taught, one should not recite, one should not ordain, one should not give higher ordination, one should not give dependence, one should not listen to the Dhamma, for all these are elaborations. Having become free from elaborations, we will perform only the duties of a recluse." Or: "Let all thirteen ascetic practices be undertaken, let them spend their time in standing and walking meditation without making beds, let them observe the vow of silence, even those who have gone for a seven-day task should receive their share of provisions." Rather, it should be done thus: "The Dhamma of learning establishes all three kinds of good Dhamma; therefore, diligently teach, cause to be taught, recite. Without causing disturbance to those dwelling in the meditation houses, sit within the monastery and teach, cause to be taught, recite. Make the listening to Dhamma abundant. When ordaining, purify and ordain. Purify and give higher ordination. Purify and give dependence. For even one young man of good family, having received ordination and higher ordination, establishes the entire Dispensation. According to your strength, undertake as many ascetic practices as you can. This is the rainy season; one should be heedful all day and during the first and last watches of the night. Effort should be aroused. Even the ancient great elders, having cut off all impediments, fulfilled the single-dweller's duty during the rainy season. Only a measure of ashes... Having given the discourse on the ten bases, and the discourse on the thirty-eight objects, the ten impurities and ten recollections, it is proper to do so. To perform the duties for visitors, and to give leave to those gone for a seven-day task, it is proper to do so. Such duties should be performed. Moreover, monks should be advised: "Do not speak contentious, malicious, or harsh words. Day by day, reflecting on the precepts, maintaining the four protections, dwell with much attention." The duty of chewing tooth-sticks should be taught. When worshipping a shrine or a Bodhi tree, or offering perfumes and garlands, or putting the bowl into the bag, one should not speak. The duty of alms-round should be taught: "In the village, with people, talk connected with requisites or inappropriate talk should not be spoken. One should be with guarded faculties. The duties of the Khandhakas and the Sekhiya rules should be fulfilled." Many such discourses leading to liberation should be taught. But on the last day of the Rains-retreat invitation, if, after announcing the time, in the assembled Sangha, someone brings a ten-cubit cloth and gives it as a Rains-residence gift, if the visiting monk is the Sangha's elder, it should be given to him. If he is a junior, the Sangha elder should be addressed by an appointed monk: "Venerable sir, if you wish, having given up the first share, take this cloth." To one who does not give up, it should not be given. But if, having given up what was previously received, he takes it, it should be given. In the same way, starting from the second elder, it should be rotated and given to the visitor in place of his bowl. If those who entered the Rains-retreat for the first time received two, three, four, or five cloths, each received cloth should be made to be given up in the same way, and given until it is equal to the visitor's share. But when he has received an equal share, the remaining portion should be given to the elder's seat. If there are current gains, it is proper to make an agreement to take them for the fixed portion. If there is a famine, in both Rains-retreat invitations, the monks who entered the Rains-retreat, suffering from alms, "Ah..." Friends, all of us dwelling here are wearied. It would be good if we were divided into two groups. Those who have places where relatives have invited them, let them dwell there, and coming for the invitation, let them receive their bowl and robes for the rainy season. So they say. Among them, to those who dwell there and come for the invitation, the rainy season robes should be given after asking their permission.