English
Regarding medicines too, if it is said, "We give ghee and other medicines to the elders from time to time; to whom those were received, to them alone may this belong," it is for them alone. 206.Here, regarding "giving to an individual," if one says, "I give this robe to so-and-so," thus, indirectly, or placing it at the feet, says, "Venerable sir, I give this to you," thus, directly, it is for him alone. But if one says, "I give this to you and to your pupils," it reaches the elder and his pupils. And if there is one who came to receive instruction and goes away having received it, it reaches him too. If it is said, "I give to the bhikkhus who constantly wander with you," it reaches all those who, having performed the duties of pupils, wander about receiving instruction and asking questions. This is the decision in this phrase, "giving to an individual." If some bhikkhu resides alone for the Rains, and there people give robes, saying, "We give to the Sangha," what should be done there? "I allow, bhikkhus, that those robes are for him alone." from the saying, "until the lifting of the kathina's arāni" (Mahāva. 363), if, having obtained monks to complete the quorum (Mahāva. Aṭṭha. 363), a kathina has been spread, for five months; if it has not been spread, for one robe-month, even if taken and carried elsewhere, those robes belong to that monk alone; no one else is their owner. For whatever they give, saying, "We give to the Saṅgha," or "We give dedicating to the Saṅgha," or "We give to the Saṅgha that has completed the rains-residence," or "We give for the rains-residence," even if a robe of a deceased monk enters that monastery without being divided, all of that belongs to that monk alone. And whatever he receives for the rains-residence from a deposit set aside with interest, or from income generated there, all of it is well-received. This is the characteristic here: in whatever way robes arise for the Saṅgha, they accrue for five months if the kathina is spread, and for one robe-month if the kathina is not spread. If, however, a certain monk resides alone in a season other than the rains, and people give robes, saying, "We give to the Saṅgha," that monk should determine, "These robes belong to me." But in determining, the proper practice should be known. That monk should strike a bell or announce the time, wait a little, and if, by the signal of the bell or the announcement of the time, other monks arrive, they should be divided with them. If, while those monks are dividing that robe, before the kusa grass is laid down, another monk arrives, an equal share should be given. If, after the kusa grass is laid down, another monk arrives, a share should not be given unwillingly. For even if there is a thousand monks, as soon as a single stalk of kusa grass is laid down for one share, the robe is considered as taken. Therefore, a share should not be given unwillingly. If, however, they wish to give of their own accord, let them give. The same method applies to subsequent shares. But if, by the signal of the bell or the announcement of the time, no other monks arrive, they should be determined as, "These robes accrue to me." i. When thus determined, all these become his, but the determination does not stand. If he takes them out one by one, saying, “This first part belongs to me, this second part,” and thus takes them, what is taken is well-taken, and the determination stands. Even by taking them after thus making them his, it is still considered determined. But if he takes them by striking a bell or not striking it, or by announcing the time or not announcing it, saying, “I alone am here, these robes belong to me alone,” they are ill-taken. Then, if he takes them saying, “There is no one else here, these belong to me,” they are well-taken. Then, without determining them, if he takes those robes and goes to another monastery, intending, “I will divide them with the bhikkhus there,” those robes become communal wherever he goes. The mere sight by bhikkhus is the measure here. Therefore, if some coming on the path ask, “Where are you going, friend?” and hearing the matter, say, “Friend, are we not the Saṅgha?” and divide and take them right there, they are well-taken. Even if he steps off the path and enters some monastery, or a hall for sitting, or a single house while on alms round, and bhikkhus there see him, ask about the matter, and divide and take them, they are well-taken. “Bhikkhus, a robe portion should not be accepted elsewhere by one who has spent the rains elsewhere. Whoever accepts it incurs an offense of wrong-doing.” According to this saying, if one who has spent the rains elsewhere accepts a portion elsewhere, it is an offense of wrong-doing. Here, although the offense is light, nevertheless, the robes taken must be given back at the place where they were taken. Even if they are lost or worn out, the responsibility is his. If, when told “Give it,” he does not give, he must be made to pay the value of the goods as a burden. One bhikkhu spends the rains in two monasteries, thinking, “Thus much robe material will arise for me.” He receives only one personal share. Therefore, if in each monastery he spends one day or one Or if one lives for oneself, in each monastery, what one person receives, from that, half and half should be given. Thus, a share for one person is given. But if, living in one monastery, one causes the dawn to rise in another for a week, a share should be given to him from the monastery where he lived more. Even so, a share for one person is given. This is said concerning various gains and various services in monasteries within the same boundary. But in monasteries with different boundaries, the taking of lodging ceases. Therefore, a share of robes does not apply there, but all other things like food and medicine apply everywhere to one who has come within the boundary. 207. "Monks, when a bhikkhu dies, the Sangha owns his bowl and robes. But the attendants of the sick are of great help. I allow, monks, the Sangha to give the three robes and the bowl to the attendants of the sick. Whatever light goods, light requisites are there, the Sangha present may divide them. Whatever heavy goods, heavy requisites are there, those are not to be disposed of or divided, for the Sangha of the four directions, present and not present." (Mahavagga 369) By this saying, when a bhikkhu dies, after announcing, or – "May the Sangha, venerable sirs, listen to me. The bhikkhu named so-and-so has died. These are his three robes and bowl. If it is suitable for the Sangha, may the Sangha give these three robes and bowl to the attendants of the sick. This is the motion. "May the Sangha, venerable sirs, listen to me. The bhikkhu named so-and-so has died. These are his three robes and bowl. The Sangha gives these three robes and bowl to the attendants of the sick. To whichever venerable one it is agreeable to give these three robes and bowl to the attendants of the sick, let him be silent. To whom it is not agreeable, let him speak. "These three robes and bowl have been given by the Sangha to the attendants of the sick. It is agreeable to the Sangha, therefore it is silent. Thus do I hold this." (Mahavagga 367) – Or having recited such a formal act, the bowl and robes for the attendants of the sick Having given the robe, the remaining light requisites should be divided and taken by the Sangha present. 208. But regarding the gains of those who attend the sick, this is the decision – If the entire community of bhikkhus attends and he passes away, all are owners. But if some have taken their turn and some have not yet taken their turn and he passes away, there some teachers say, "All should take their turn when it comes, therefore all are owners." Others say, "Those who attended him, they alone receive, others do not receive." Even if a novice passes away, if there is a robe, it should be given to those who attended the sick. If there is not, whatever there is, that should be given. If there are other requisites, a robe-share should be made and given. If a bhikkhu and a novice attended equally, an equal share should be given. But if only the novice attends, and the bhikkhu only makes arrangements, the novice should be given the larger share. If the novice, with water brought by the bhikkhu, cooks gruel and only causes it to be received, the bhikkhu attends, the bhikkhu should be given the larger share. If many bhikkhus, all united, attend, an equal share should be given to all. Whoever among them attends especially, a special share should be made for him. But by whom, even for one day, in the manner of attending the sick, gruel or food was cooked and given, or a bath was prepared, he too is an attendant of the sick. But whoever, without coming near, sends medicines, rice, etc., he is not an attendant of the sick. Whoever seeks, takes, and comes, he is indeed an attendant of the sick. One attends out of duty, one out of expectation. At the time of death, both expect. It should be given to both. One having attended, either for the sick one's work or for his own work, has gone somewhere, [thinking] "I will come again and attend." It should be given to him too. One having attended for a long time, [thinking] "Now I cannot," lays down the burden and goes. Even if on that very day... The sick one dies, the attendant's share should not be given. An attendant of the sick, be he a layperson, or a renunciant, even a woman, all receive a share. If that bhikkhu has only a bowl and robes, nothing else, all should be given to the attendants of the sick. Even if it is worth a thousand, but they do not receive much other requisites, it belongs to the Saṅgha. The remaining goods are many and valuable, the three robes are of little value, taking from that, the three robes and requisites should be given, and all this is received from the Saṅgha's property. If, however, while he was still alive,