English
"I give to both Saṅghas," or "I give to the Saṅgha in two ways," or "I give to two Saṅghas," or "I give to the Saṅgha of bhikkhus and the Saṅgha of bhikkhunīs," it is indeed considered given to both Saṅghas. There, if many If there are monks, and one nun, half should be given. Making two equal shares, one share should be given, this is the meaning. If there are many nuns, and one monk, half should be given. If it is said, "I give to both Sanghas and to you," and there are ten monks and ten nuns, making twenty-one shares, one should be given to the individual, ten to the Bhikkhu Sangha, ten to the Bhikkhuni Sangha. The individual who received it may also take from the Sangha according to his seniority. Why? Because it was received as a gift to both Sanghas. If it is said, "I give to both Sanghas and to the shrine," the same rule applies. Here, however, there is no share for the shrine from the Sangha. Its share is the same as the share received by one individual. But if it is said, "To both Sanghas, to you, and to the shrine," making twenty-two shares, ten to the monks, ten to the nuns, one to the individual, and one to the shrine should be given. There, the individual may also take from the Sangha according to his seniority, but for the shrine, it is only one. But if it is said, "I give to the Bhikkhu Sangha and to the nuns," it should not be divided in the middle. It should be given by counting the monks and the nuns. But if it is said, "To the Bhikkhu Sangha, to the nuns, and to you," the individual does not receive separately. He receives only one from the designated share. Why? Because it was received as a gift to the Bhikkhu Sangha. Even if it is said, "To the Bhikkhu Sangha, to the nuns, to you, and to the shrine," the shrine receives a share equal to one individual. The individual does not receive separately. Therefore, giving one to the shrine, the remainder should be divided by counting the monks and the nuns. Even if it is said, "I give to the monks and to the nuns," it should not be divided in the middle. It should be divided by counting individuals. "To the monks and to the nuns and to you," "To the monks and to the nuns and to the shrine," For the monks, and for the nuns, and for you, and for the shrine" - even when this is said, one share is obtained for the shrine. Nothing separate for the individual. The monks and nuns should be counted and then divided. Just as the method is applied starting with the community of monks, so too it should be applied starting with the community of nuns. When it is said, "For the community of monks and for you," nothing separate is obtained for the individual; it should be taken by seniority. But when it is said, "For the community of monks and for the shrine," a separate share is obtained for the shrine. Even when it is said, "For the community of monks, and for you, and for the shrine," a separate share is obtained for the shrine, not for the individual. Even when it is said, "For the monks and for you," nothing separate is obtained. But when it is said, "For the monks and for the shrine," it is obtained for the shrine. Even when it is said, "For the monks, and for you, and for the shrine," a separate share is obtained for the shrine, not for the individual. Starting with the community of nuns, it should be applied in the same way. Formerly, people gave offerings to the two communities, with the Buddha as chief. The Blessed One sat in the middle. To the right sat the monks, to the left sat the nuns. The Blessed One was the elder of both communities. Then the Blessed One himself consumed the requisites he received, and had them given to the monks as well. But nowadays, wise people, having placed a relic-containing image or a shrine, give offerings to the two communities, with the Buddha as chief. Having placed a bowl on a stand in front of the image or shrine, and having given the water of dedication, they say, "We give this to the Buddhas." First, they give edibles and food there. Or, having brought it to the monastery, they say, "We give this to the shrine," and give almsfood, garlands, perfumes, and so on. How should one proceed in such a case? First, garlands and perfumes should be placed on the shrine. Banners should be made from cloths. Lamps should be made from oil. But almsfood, honey, molasses, and so on, should be given to whoever is the regular caretaker of the shrine, whether a monastic or a layperson. things. If there is no regular watcher, after putting aside the brought food, it is permissible to perform the duty and consume it. If the time is near, it is permissible to eat and then perform the duty later. Regarding garlands, perfumes, and so on, whatever is said, "Take this and make an offering at the cetiya," even if it's far, it should be taken and offered. If it's said, "Take it for the community of bhikkhus," it should also be taken. But if one says, "I am going for alms, there are bhikkhus in the assembly hall, they will take it," and the donor says, "Venerable sir, I give it to you alone," it is permissible to consume it. But if, while taking it for the community of bhikkhus, the time becomes near on the way, it is permissible to take it for oneself and consume it. 204. Regarding "gives to the community that has completed the rains retreat," if one enters the monastery and says, "I give these robes to the community that has completed the rains retreat," as many bhikkhus as have completed the previous rains retreat in that dwelling without breaking the retreat, among them it should be divided; it does not go to others. Even if one has gone to another direction, if there is a recipient, it should be given until the kathina is lifted. "But if the kathina is not spread, and it is given within the winter season, saying thus, it also goes to those who completed the latter rains retreat," say those who know the characteristics. But this is not discussed in the commentaries. But if one stands outside the boundary of the precinct and says, "I give to the community that has completed the rains retreat," it goes to all who are present. If one says, "To the community 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 lifted. But if one says this from the first day of summer, it goes to all who are present there. Why? Because it arose at the time of the back. If it is said within the rains retreat, "I give to those who are observing the rains retreat," those who have broken the retreat do not receive it; only those who are observing the rains retreat receive it. But in the robe month, if it is said, "I give to those who are observing the rains retreat," 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 broke the retreat. is due. From the month of robes until the last day of winter, when it is said, "We give a rain-residence robe," whether the kathina is spread or not spread, it is due to those who have completed the rain-residence of the past year. But if it is said from the first day of summer, the matrix should be established: "Five months of the past rain-residence have passed, the future will be after four months, for which rain-residence do you give?" If he says, "I give for the past rain-residence," that is due to those who have completed the rain-residence within that year; even those who have gone to other directions may receive their share. If he says, "I give for the future rain-residence," that should be set aside and received on the day of the rain-residence invitation. Then, if it is said, "The monastery is unguarded, there is fear of thieves, it cannot be kept or taken around," and he says, "I give to those who are present," it should be divided and received. If he says, "Venerable sirs, a rain-residence robe was not given to me in the third year from now, I give that," it is due to the bhikkhus who completed the rain-residence in that year. If they have gone to other directions, another trusted person receives it; it should be given. If only one remains, and the rest have died, all of it is due to that one. If there is not even one, it becomes property of the Sangha, and should be divided by those who are present. 205. Here, "gives by specifying" means one who gives by specifying and delimiting, whether it be gruel, or cooked rice, or edibles, or robes, or dwellings, or medicines. Here is the decision: Having invited bhikkhus for gruel for today or tomorrow, and having given gruel to them after they have entered the house, after the gruel has been drunk, he gives, saying, "These robes I give to those by whom my gruel was drunk." It is due only to those invited ones by whom the gruel was drunk. But it is not due to those bhikkhus who received gruel while passing by the house door according to the alms-round practice, or who entered the house, or for whom a bowl was brought from the assembly hall by people, or for whom it was sent by elders. But if, along with the invited bhikkhus, many others come, filling the inside and outside of the house, and sit down, and the donor says this: "Whether invited or uninvited, to whom I have given gruel, may these robes be for all," it reaches all. But to those who received gruel from the hands of the elders, it does not reach. Then if he says, "To whom my gruel was drunk, may it be for all," it reaches all. The same method applies to food and edibles. But regarding robes, if previously, after residing for the Rains, robes had been given to bhikkhus by him, and if, after feeding the bhikkhus, he says, "To whom I previously gave robes, to them alone may this robe or thread or ghee, honey, sugar, and so on, belong," all of it reaches them alone. Regarding dwellings too, if it is said, "Whoever resides in the monastery or cell I had built, may this be for him," it is for him alone.