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Even if they accept, they are not the owners of the rainy season robes. And even if the resident monks complain, they cannot refuse to give. In the Kurundi it is said: "A mutual agreement should be made: 'The gruel and food here are not enough for all of us. Go and dwell in a suitable place and come back. You will receive your bowl and robes for the rainy season.' If one monk objects to this, it is well objected. If no one objects, the agreement is well made. Afterwards, to those who have dwelt there and returned, it should be given after asking their permission. It is not permissible to object at the time of asking permission." Again it is said: "If among those who have entered the rains, some do not receive the rainy season robes, and the monks make an agreement: 'We agree to give the rainy season robes of those who have broken the rains, and also the rainy season robes that will arise now, to these monks.' When such an agreement is made, it is as if it has been received. Whatever arises should be given to them." Even if one has provided drinking water for three months, maintained the monastery path, the cetiya courtyard, and the Bodhi tree courtyard, watered the Bodhi tree, and then departed or wandered away, one still receives the rainy season robes. For that is considered as work done for hire. But if one has received it after performing the act of asking permission from the Sangha, even if one wanders away during the rains, one still receives it. However, if it was received for the sake of requisites, they say one does not receive it. If a monk who has completed the rains, intending to travel to another region, takes some suitable article from a resident monk, and says, "My rainy season robes are in such-and-such a family, please receive them," and then wanders away from the place he went to, the rainy season robes become Sanghika property. But if he makes the people accept it in person before he leaves, he receives it. "We give these rainy season robes to the monk who has dwelt in our dwelling." When it is said "Ah!", what is taken belongs to him. But if, out of affection for the owner of the dwelling, sons, daughters, and others bring many cloths and say, "Give them to our dwelling," then only one cloth should be given to the one who has entered the rains retreat. The rest are for the Sangha, to be taken according to the rule for rains-residence. If there is no rule, they should be taken starting from the elder's seat. Even if, due to the joy arisen on account of the bhikkhu who has entered the rains retreat in the dwelling, many cloths are brought and given saying, "Give them to the dwelling," the same rule applies. But if they place them at his feet and say, "Give these to this bhikkhu," they belong to him alone. In one house, two rains-residence gifts. The first portion is taken by the novice, the second by the elder's seat. He sends one ten-hand span, and one eight-hand span robe, saying, "Give these rains-residence gifts to the bhikkhus who have received them." Having chosen, the better portion is given to the novice, the lesser portion should be given to the elder's seat. But if he brings both to the house, feeds them, and places them at their feet himself, what is given to whom, that belongs to him. Hereafter is the method that came in the Mahāpaccariya: "In one house, the rains-residence gift falls to a young novice. If he asks, 'To whom has our rains-residence gift fallen?' without saying 'To the novice,' one should say, 'You will know at the time of the giving.' Then, on the day of giving, a great elder should be sent to bring it out." "If the one to whom the rains-residence gift has fallen goes astray or passes away, and the people ask, 'To whom has our rains-residence gift fallen?' the truth should be told to them." "If they say, 'We will give it to you,' it falls to that bhikkhu." "Then if they give it to the Sangha or to a group, it falls to the Sangha or to a group." "If those who have entered the rains retreat are solely wearers of rag-robes, the brought and given rains-residence gift should be kept as dwelling requisites, or pillows and the like should be made." This is the resident's duty. . The story of the Seizing of Lodgings is finished. The Story of Upananda 319. In the story of Upananda— “There, you foolish man, what you seized here is released; what you seized there is released here”— here, this is the meaning: What lodging you seized there, by your seizing it, it is released here. And by your saying, “Now, friend, I release it here,” it is released there too. Thus, you are excluded from both. This is the determination here: By seizing, a seizing is annulled; by seizing, an attachment is annulled; by attachment, a seizing is annulled; by attachment, an attachment is annulled. How? Here, on the day of the Rains-retreat invitation, someone seizes a lodging in one monastery, goes to an adjacent monastery, and seizes one there too. By this seizing, his former seizing is annulled. Another, having merely formed an attachment, “I will reside here,” goes to an adjacent monastery and seizes a lodging there. By this seizing, his former attachment is annulled. One, having seized a lodging, or having formed an attachment, “I will reside here,” goes to an adjacent monastery and forms an attachment, “Now I will reside only here.” Thus, by his attachment, his seizing is annulled, or by his attachment, his attachment is annulled. In all cases, he remains with the latter seizing or attachment. But if someone, having seized a lodging in one monastery, goes, saying, “I will reside in another monastery,” his seizing of the lodging is annulled upon crossing the boundary of the precinct. However, if he goes, thinking, “It will be comfortable there, I will reside; if not, I will return,” and, knowing it to be uncomfortable, returns, it is permissible. 320. “With a three-year interval”— here, one with a three-year interval is one who is older or younger by more than two years. If one is older or younger by one year, or is of the same age, there is nothing to be said about that. All these are allowed to sit, two by two, on one couch or one chair. What is sufficient for three, whether it can be moved or not, it is permissible to sit with an unordained person on such a piece of wood. "Elephant's nail" means it is fixed on the elephant's forehead; it is said to be named thus because it is made in this way. "All that belongs to the palace" means doors adorned with gold and silver, beds and chairs, fans, water pots and drinking bowls made of gold and silver, whatever is decorated with paintings, all is permissible. When they say, "We give the palace's male and female servants, fields, land, cattle, and buffaloes," there is no need to take them individually; when the palace is accepted, they are accepted too. Rugs and the like are not permissible to spread and use on beds and chairs in a monastic dwelling belonging to the Sangha or in a private monastic dwelling. However, on a Dhamma seat, they are permissible in the manner of lay people's use, but even there, it is not permissible to lie down. The story of Upananda is finished. The story of things not to be given away 321. "These five" means five in terms of categories, but in terms of their actual forms, they are many. Here, a "park" means either a flower garden or a fruit orchard. "Park land" means a designated area set aside for the purpose of those parks; or, if those parks are destroyed, the land of those former parks. "Dwelling" means any kind of lodging such as a palace. "Dwelling land" means the ground on which it is established. "Bed" means one of the four beds mentioned previously: a masāraka bed, a bundikābaddha bed, a kuḷīrapādaka bed, or an āhaccapādaka bed. "Chair" means one of the four chairs of the masāraka type and so on. "Cushion" means one of the five types, such as a wool cushion. "Pillow" means one of the types of pillows described. "Iron pot" means a pot made of black iron, or copper, or any kind of iron. The same method applies to iron bowls and so on. Here, "bhāṇaka" is called an arañjara (a large pot). "Vāraka" is a pot. "Kaṭāha" is a kaṭāha (a large pan). In the case of axes and the like, and creepers and the like, there is nothing difficult to understand. Thus— Two things are of two categories the third is a four-fold collection; The fourth is nine-fold, the fifth is eight-fold. Thus, with these five heaps, the Lord, whose eyes were pure in five ways, proclaimed the heavy requisites in twenty-five ways. Herein is the decisive explanation: All these heavy requisites are not to be given away here, as it was said in the Kīṭāgiri matter, "not to be broken up." But in the Parivāra, it is said: "Not to be given away, not to be broken up, Five were declared by the Great Sage; For one who gives away or consumes, there is no offense, This question was pondered by the skillful." (Pari. 479) Therefore, the intention here should be understood as: not to be given away or broken up in the sense of uprooting, but for one who exchanges or consumes, there is no offense. Herein is the sequential explanation: These five kinds of requisites are not suitable to be brought for robes, almsfood, or medicine. However, it is permissible to exchange immovable property for immovable property, and heavy requisites for heavy requisites. But as for immovable property, such as fields, building sites, ponds, or water channels, it is not permissible for the community of monks to manage, accept, or agree to such things; only suitable requisites managed by suitable attendants are permissible. However, it is permissible to exchange a monastery for a monastery, a monastery site for a monastery site, a dwelling for a dwelling, and a dwelling site for a dwelling site—these four. Herein is the method of exchange: If the community has a coconut grove that is far away, or suitable attendants consume a lot.