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they will think of making provision. 198. The robe-distributor, according to the saying, "Monks, I permit you to appoint a bhikkhu endowed with five qualities as a 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 distributed and what has not been distributed" (Mahāva. 343), should be appointed and established, being endowed with these five qualities, either by a formal act (kammavācā) or by announcement, in the manner beginning with, "Venerable sirs, let the Sangha hear me. If it is suitable for the Sangha, the Sangha should appoint such-and-such a bhikkhu as robe-distributor" (Mahāva. 343). Here, of similar kinds Giving an expensive robe even to a monk who does not deserve it, one goes by the path of desire, it is said. Not giving an expensive robe to other elder monks who deserve it, but giving a cheap one, one goes by the path of hatred, it is said. Confused by delusion, not knowing the custom of giving robes, one goes by the path of delusion, it is said. Giving an expensive robe even to talkative novices who do not deserve it, out of fear, one goes by the path of fear, it is said. Whoever does not go thus, being a balance for all, a standard, impartial, he should be appointed. By him, too, when dividing robes, first, "This is coarse, this is fine, this is thick, this is thin, this is used, this is unused, this is so much in length, so much in width" thus, having sorted the cloths, "This is worth so much, this is worth so much" thus, having made a valuation, if each one for all receives ten pieces of equal value, that is skillful. If not, that which is worth nine or eight, binding it together with another worth one and another worth two, by this method, having placed them in equal portions, the lot should be cast. If, when giving a robe to each one, the day is not enough, counting ten monks at a time, binding ten portions of robes together, making a bundle, one portion of robes should be set aside. When the portions of robes are thus set aside, the lot should be cast. By those monks, too, having cast lots again, it should be divided. "I allow, monks, to give half a portion to novices," by this saying (Mahāva. 343), those novices who are independent, who do not do the duties for the community of monks, who are engaged in recitation and questioning, who do service only for their teachers and preceptors, and not for others, to these alone half a share should be given. But those who, both before and after meals, do the duties for the community of monks, to them an equal share should be given. And this, from what has arisen in the storehouse at the time of the back It is said concerning the untimely robe. But the timely robe should be given equally. From that arising rainy season residence, having done the Sangha's work, such as sweeping and binding, it should be taken. This here is the duty of all. Even for the storehouse robe, if novices come and say, "Venerable sirs, we cook gruel, we cook rice, we cook snacks, we make it free from green plants, we bring tooth-sticks, we make dye-bark allowable and give it, what indeed have we not done?" if they make such a clamor, an equal share should be given. If they do this negligently, and whose doing of work is not apparent, concerning them it is said, "Monks, I allow to give novices half a share." But in the Kurundi, it is said, "If novices say, 'Why, venerable sirs, should we not do the Sangha's work? We will do it!' and they request, an equal share should be given." If any monk, having taken his share, having obtained a caravan, having crossed a river or a wilderness, wishes to depart in a certain direction, for him, by the saying, "Monks, I allow to give his share to one who is departing" (Mahāva. 343), when the robes are brought out from the storehouse, having struck the bell, when the assembly of monks has gathered, by the robe-distributor, having estimated, "this monk's portion should be so much," the robe should be given in an equal share, by way of estimation. Indeed, like weighing with a balance, it is not possible to give exactly equal, therefore, whether it be less or more, given in this way by estimation, it is well given. Neither should less be given again, nor should more be received. If there are ten monks, and ten robes, among them one is worth twelve, the rest are worth ten. When lots are cast for all, based on a value of ten, for which monk a lot for twelve is cast, by him, whatever is extra in that share, having given some allowable item of his own property of that value, that extra share should be taken. If he For all, five cloths are received, There are also remaining ones, But each one does not suffice, They should be cut and given. And by the one cutting, pieces sufficient for half-circles etc., or for sandals, bags etc., should be made and given. By the lowest measure, it is permissible to make and give a piece even four finger-breadths wide and long enough for a wind-screen, but it should not be made unusable. Even if in one monk's share one or two cloths are not enough, placing another common requisite there, whoever is pleased with that, making that his share, afterwards, lots should be cast. If counting ten monks and making groups, one group is not full, and there are eight or nine, their eight or nine shares should be given saying, "You take these and divide them separately." Having given thus, afterwards, lots should be cast. 199. Now, "These eight, monks, are the categories for the arising of robes: one gives to the boundary, one gives by agreement, one gives by alms-proclamation, one gives to the Saṅgha, one gives to both Saṅghas, one gives to the Saṅgha that has completed the rains-residence, one gives by designation, one gives to an individual." (Mahāvagga 379) For showing the fields of receiving robes, those eight categories that were stated, the decision should be understood according to them. Therein, one who gives, referring to the boundary, saying "I give to the boundary," is called one who gives to the boundary. That which is given to the boundary thus, should be divided by as many monks as are within the boundary. And this boundary is called: a segment boundary, a precinct boundary, a common residence boundary, a non-separation boundary, a gain boundary, a village boundary, a market-town boundary, a city boundary, an inner boundary, a water-throwing boundary, a district boundary, a country boundary, a kingdom boundary, an island boundary, a world-system boundary — it is of fifteen kinds. Therein, the segment boundary is already stated in the discourse on boundaries. A precinct boundary is called defined by the enclosure of an enclosed monastery, and for an unenclosed one, by a place suitable for enclosure. Moreover, from the place of regular assembly of monks, extending to... It should be known that the boundary of the precinct (upacārasīmā) is within the space of two clods thrown by a moderately strong man, from the hall where food is served or from the dwelling where robes are kept. This boundary, however, expands when dwellings expand, and contracts when they contract. In the Mahāpaccari, it is said that "it also expands when bhikkhus expand." Therefore, if bhikkhus gathered in a monastery become connected as one body, and sit filling even a hundred yojanas, even a hundred yojanas becomes the precinct boundary, and the gain accrues to all. The two boundaries of common residence and non-separation have also been stated. The boundary of gain (lābhasīmā) is not authorized by the Perfectly Enlightened One, nor established by the elders who compiled the Dhamma. But rather, kings, rulers, and great ministers, having built a monastery, mark off a gāvuta, or half a yojana, or a yojana all around, and having planted pillars with the name inscribed, saying "this is the boundary of gain for our monastery," and "whatever arises within this area, we give all of it to our monastery," they establish a boundary. This is called the boundary of gain. The boundary of a village, town, city, and the water-throwing boundary have also been stated. The boundary of a country (janapadasīmā) is that within countries like Kasi and Kosala, there are many districts. There, each division of a district is a district boundary. The boundary of a kingdom (raṭṭhasīmā) is the division of kingdoms like Kasi and Kosala. The boundary of a realm (rajjasīmā) is the area of authority of each king, such as "Cola territory, Kerala territory." The boundary of an island (dīpasīmā) refers to the great islands and intermediate islands demarcated by the ocean. The boundary of a world-system (cakkavāḷasīmā) is demarcated by the Cakkavāḷa mountain itself. Thus, among these boundaries, if one sees a Sangha gathered for some act within a partial boundary (khaṇḍasīmā), and says, "I give to the Sangha right here within this boundary," then it should be divided among as many bhikkhus as are within that partial boundary. For it accrues only to them; it does not accrue to others who are standing in an intervening boundary or a precinct boundary. However, if one is standing on a tree or a mountain within a partial boundary, or is situated below, in the middle of the earth, it still accrues to them. "This If one says, "I give to the Saṅgha within the precinct boundary," it reaches even those standing in the gaps between fragmented boundaries. If one says, "I give to the Saṅgha within the common residence boundary," it does not reach those standing in the gaps between fragmented boundaries. What is given within the non-separation boundary or the acquisition boundary reaches those included within those boundaries. What is given within a village boundary and so on, reaches even those standing in a formally designated boundary within those boundaries. What is given within an inner boundary or a water-throwing boundary reaches only those