English
If there is rubbish, the latrine should be swept, the precincts should be swept, the courtyard should be swept, the storeroom should be swept. If there is no water in the rinsing-pot, water should be poured into the rinsing-pot. "Monks, having defecated, if there is water, one should not fail to rinse. Whoever fails to rinse commits an offense of wrong-doing." By this saying, if there is water, one who does not perform the water-duty commits an offense. If there is water, but no secluded place, one should take it out with a vessel and rinse. If there is no vessel, one should take it out with a bowl. If there is no bowl, then it is considered as not existing. For one who thinks, "This is too exposed, there will be other water ahead," and does not find water, and it is alms-round time, one should wipe with a stick or something else and go. It is permissible to eat and to give thanks. "Monks, in the latrine, one should not defecate according to seniority. Whoever does so commits an offense of wrong-doing. Monks, I allow you to defecate in the order of arrival." By this saying, one entering the latrine should enter in the order of arrival. In the latrine, at the urination place, and at the bathing place, in all three, the order of arrival is the standard. This is the latrine duty. Thus, in the Summary of Vinaya Decisions outside the Pāli Canon, the Discourse on Decisions Regarding Duties to Preceptors and Others is concluded. 28. Discourse on Decisions Regarding the Distribution of the Four Requisites 194. "Distribution of the Four Requisites" means the distribution of the four requisites, such as robes. In the distribution of robes, first, the robe-receiver should be known, the robe-depositor should be known, the storekeeper should be known, the storeroom should be known, the robe-distributor should be known, the robe-distribution should be known. Therein (Mahāvagga Commentary 340-342): "Monks, I allow you to appoint a monk endowed with five qualities as a robe-receiver: one who does not go by way of desire, n... should not go by the way of hatred, should not go by the way of delusion, should not go by the way of fear, and should know what has been received and what has not been received, according to the saying (Mahavagga 342). Endowed with these five qualities, the robe-receiver should be appointed. Therein, one who receives first for one's own relatives, etc., even if they came later, or one who receives showing affection for some, or one who converts it to one's own use due to the nature of greed, is said to go by the way of desire (partiality). Or one who receives later due to anger, even from one who came first, or one who receives with contempt for poor people, or one who says, "Is there no place to keep it in your house? Take your own property and go!" thus causing an obstacle to the Sangha's gain, is said to go by the way of hatred. But one who is forgetful and not fully aware, is said to go by the way of delusion. Or one who receives first due to fear of rulers, even if they came later, or one who is terrified, thinking, "This position of robe-receiver is indeed difficult," is said to go by the way of fear. One who knows thus: "This and this has been received by me, and this and this has not been received," is said to know what has been received and what has not. Therefore, one who does not go by the way of desire, etc., making no distinction among relatives, non-relatives, the rich, and the poor, receives according to the order of arrival, is endowed with virtue, good conduct, and practice, is mindful, intelligent, and learned, is able to generate faith in the donors by giving thanks with clear words and well-rounded phrases, such a one should be appointed. And he should be appointed thus. First, the bhikkhu should be requested. Having requested, the Sangha should be informed by a competent and capable bhikkhu – "May the Sangha, venerable sirs, hear me. If it is suitable for the Sangha, may the Sangha appoint the bhikkhu named so-and-so as robe-receiver. This is the motion." "May the Sangha, venerable sirs, hear me. The Sangha appoints the bhikkhu named so-and-so as robe-receiver. Whoever of the venerable ones approves of the bhikkhu named so-and-so as robe-receiver..." If it is agreeable, he should be silent. If it is not agreeable, he should speak. “The bhikkhu named so-and-so has been appointed by the Saṅgha as the robe-receiver. It is agreeable to the Saṅgha, therefore be silent. Thus I hold this.” (Mahāva. 342) – Thus, by this motion or by announcement, it is permissible to appoint him within the monastery, even in the midst of the entire Saṅgha, or in a designated boundary. And one thus appointed should not be absent from the monastery outskirts or the meditation house. But where people who come and go can easily see him, in such a prominent place of the monastery, he should sit with a fan placed nearby, well-dressed and well-covered. 195. The robe-distributor also, according to the saying: “I allow, bhikkhus, to appoint a bhikkhu endowed with five qualities as the robe-distributor: one who does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, and knows what has been put down and what has not been put down.” A bhikkhu endowed with five qualities – “May the Saṅgha, venerable sirs, listen to me. If it is agreeable to the Saṅgha, the Saṅgha should appoint the bhikkhu named so-and-so as the robe-distributor. This is the motion. “May the Saṅgha, venerable sirs, listen to me. The Saṅgha appoints the bhikkhu named so-and-so as the robe-distributor. If the appointment of the bhikkhu named so-and-so as the robe-distributor is agreeable to any venerable one, he should be silent. If it is not agreeable, he should speak. “The bhikkhu named so-and-so has been appointed by the Saṅgha as the robe-distributor. It is agreeable to the Saṅgha, therefore be silent. Thus I hold this.” (Mahāva. 342) – Thus, by this motion or by announcement, he should be appointed in the manner stated. 196. The storekeeper also, according to the saying: “I allow, bhikkhus, to appoint a bhikkhu endowed with five qualities as the storekeeper: one who does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, and knows what is guarded and what is not guarded.” (Mahāva. 343) A bhikkhu endowed with five qualities – “May the Saṅgha, venerable sirs, listen to me, Venerable sirs, if it is suitable for the Saṅgha, may the Saṅgha appoint such-and-such a bhikkhu as storekeeper.” In this way, he should be appointed either by a formal motion (kammavācā) or by announcement (apalokana). Here, that which has no defect in the roof or other parts, is called protected. But where the roofing grass or roofing bricks have fallen somewhere, so that it leaks, or mice and the like can enter, or there is a hole somewhere in the walls, or termites arise, all that is called unprotected. Having noticed that, the storekeeper should repair it. In the cold season, the door and windows should be kept well-closed. For by the cold, the robes become moldy. In the hot season, they should be opened from time to time for the entry of air. By doing so, one knows what is protected and unprotected. 197. “I allow, bhikkhus, to appoint a storehouse, whatever the Saṅgha desires, a monastery, or a half-gabled house, or a mansion, or a turreted house, or a cave.” According to this, a storehouse should be appointed and kept. And here, a monastery or a half-gabled house that is not secluded by resident monks or novices in the middle of the monastery, at a place where all gather, should be appointed. But a border dwelling should not be appointed. However, it is not proper to go to a separate boundary and appoint this storehouse while seated within that separate boundary. Right within the monastery, “May the Saṅgha hear me, Venerable sirs, if it is suitable for the Saṅgha, may the Saṅgha appoint such-and-such a monastery as storehouse.” In this way, it should be appointed either by a formal motion (kammavācā) or by announcement (apalokana). The three, such as the robe-receiver, should know their duties. There, the robe-receiver, whatever people give, saying “seasonal robe,” or “unseasonal robe,” or “urgent robe,” or “rainy-season cloth,” or “sitting cloth,” or “covering cloth,” or “face-wiping cloth,” or they give "rag cloth." All of that should not be taken by mixing it into one pile. It should be taken separately, separately, and given to the robe-depositor, after informing him in the same way. The robe-depositor, when giving it to the storekeeper, should also inform him, saying, "This is seasonable robe... this is face-wiping cloth." The storekeeper should also keep them separately, separately, making a distinguishing mark. Then, when the Sangha says, "Bring the seasonable robe," only the seasonable robe should be given... when it says, "Bring the face-wiping cloth," only that should be given. Thus, by the Blessed One, the robe-receiver is permitted, the robe-depositor is permitted, the storekeeper is permitted, the storeroom is permitted, not for the sake of abundance, not for the sake of discontent, but indeed for the support of the Sangha. For if the bhikkhus were to divide what was brought as soon as it was brought, they would not know what was brought, what was not brought, what was given, what was not given, what was received, what was not received. They might give what was brought as soon as it was brought to the elder's seat, or they might tear it into pieces and take it. In such a case, there would be improper use, and not everyone would be provided for. But by depositing the robes in the storeroom, at a time of abundance, they will give each bhikkhu a set of three robes, or two, or one robe. They will know what has been received and what has not been received. Knowing the state of not having received,