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having built a dwelling for him out of faith in him, saying, "We give it to you," that belongs to him alone. If he goes somewhere, it should be eaten by those dependent on him. The turn meal is that which is given during a famine, starting from the head of the household, saying, "We will look after the monks by turns." That too, if given with the word "alms," is permissible for alms-round monks. But if it is called "turn meal," it is like a ticket-meal. If rice and so on are sent, saying, "Let the novices cook and give it," it is permissible for alms-round monks. It revolves. Thus these three, and the four beginning with guest-meal, make seven. These, together with the meals beginning with the Sangha-meal, become fourteen meals. 216. In the Commentary, however, four other meals are mentioned: the monastery-meal, the eight-monk-meal, the four-monk-meal, and the concealed-meal. Therein, the monastery-meal is a meal produced in the monastery; it is included in the Sangha-meal. But in places like Tissamahāvihāra and Cittalapabbata, because it was received by Arahants who had attained analytical knowledge in such a way that even alms-gatherers could partake, it is permissible for alms-gatherers in such places. And that which is given saying, "We give to eight monks, we give to four," which is the eight-monk-meal and the four-monk-meal, if given with the word "alms," is also permissible for alms-gatherers. That which is given by covering the bowl with a very delicious cake of great preparation is called the concealed-meal. These three are of the nature of ticket-meals. There is another kind of concealed-meal. Here, some people, having arranged a great Dharma-recitation and a monastery-offering, and saying, "We cannot give to the entire Sangha, let two or three hundred monks receive alms from us," give them in secret to determine the number of monks; this is also permissible for alms-gatherers. The section on alms-food distribution is finished. 217. However, the distribution of requisites for the sick should be understood thus (Cūḷavagga Commentary, 325, story of the fortnightly meal, etc.): Regarding medicines like ghee, kings and great ministers send even a hundred jars or a thousand jars of ghee to the monastery. Having rung the bell, it should be given by filling the received bowls, starting from the elder's seat; it is permissible even for alms-gatherers. If great elders of a lazy disposition come later, it should not be said, "Venerable sirs, it is given to those of twenty years; your turn has passed." Setting aside the fixed portion, it should be given to them, and afterwards, it should be given according to the fixed portion. Having heard, "Much ghee has arisen in such-and-such a monastery," from a distance of a league... Even from outside the monastery, monks come. Even to those who have arrived, from their standing place onwards, it should be given. Even to those who have not arrived but have entered the precinct boundary, when their disciples etc. receive it, it should be given. If they say, "Give to those standing outside the precinct boundary," it should not be given. But if, having entered the precinct boundary, they are connected as one, or are inside the monastery at its gate, the boundary is considered extended by the assembly, therefore it should be given. Even if given to a new monk of the Sangha, it should be given to those who arrive later. But in the second division, for those who arrive after the elder has taken his seat, the first division is not due. It should be given from the second division, according to seniority. Having entered within the precinct boundary, whatever is given anywhere, all of it should be divided at the assembly place itself. In a monastery where there are ten monks, and ten pots of ghee are given, it should be divided pot by pot. If there is one pot of ghee, it should be divided by the ten monks and taken. If they take it saying, "This much as it is is due to us," it is wrongly taken. That, wherever it goes, remains Sangha property. But having poured out the pot, made a little ghee in a plate, and said, "This is due to the great elder, the rest is due to us," and then poured that back into the pot, they may take as they wish and go. If the ghee is solid, having made a mark and taken it saying, "The part beyond the mark is due to the great elder, the rest is ours," is also well taken. When there are more or fewer monks or pots of ghee than the stated measure, it should be divided by this same method. But if there is one monk, and one pot, it is permissible to strike the bell and take it saying, "This is due to me." It is permissible to make even small portions due, saying, "This first portion is due to me, this second portion." This rule applies to fresh butter and so forth. But in clear sesame oil and the like, where a mark cannot be made, it should be scooped out and divided. Ginger, pepper, and other medicines also. And all remaining monk's requisites, like bowls and plates, should be well considered and distributed in the manner described. This is the discourse on distributing requisites for the sick. 218. Now, the decision on accepting lodgings should be known (Cūḷavagga Commentary 318). This acceptance of lodgings is of two kinds: during the season, and during the rainy season. There, during the season, some visiting monks arrive before mealtime; some after mealtime, in the first watch, middle watch, or last watch. Whenever they arrive, then and there, having made monks rise, lodgings should be given to them; there is no improper time. But the one who assigns lodgings should be wise; one or two bed-places should be reserved. If, at an unsuitable time, one or two elders arrive, they should be told: "Venerable sirs, if all monks are made to rise from the beginning, all monks will become discontented. You should stay in our dwelling place." But when many have arrived, having made them rise, it should be given in order. If there is enough for each cell, each cell should be given. There, all such as the fire-hall, long-hall, circular pavilion, etc., belong to that very one. If not enough in this way, it should be given by way of the top of the palace. If not enough in the palaces, it should be given by way of the top of the private rooms. If not enough in the private rooms, it should be given by way of the top of the sleeping places. If not enough in the sleeping places, it should be given by way of a bed-place. If not enough in a bed-place, it should be given by way of a single stool-place. But a mere standing place for a monk should not be taken. For that is not called a lodging. But if not enough in a stool-place, one bed-place or one stool-place should be given to three people, saying: "By turns, by turns, venerable sirs, you may rest." For it is not possible to stay outdoors all night during the cold season. The great elder, having rested in the first watch and gone out, should say to the second elder: "Friend, enter here." If the great elder is heavy with sleep, and does not know the time, having coughed, the door... Knocking, it should be said: "Venerable sir, it is time, the cold is not dispelling." He, having gone out, should give space. He is not allowed not to give. And by the second elder, having rested during the middle watch, in the same manner as before, it should be given to the other. The one heavy with sleep should be awakened in the manner described. Thus, for one night, one bed-place should be given to three. But in Jambudīpa, some bhikkhus say: "A lodging, whether a bed-place or a chair-place, is suitable for some, unsuitable for others." Whether they are visitors or not, they take a lodging daily. This is called the taking of lodging during the season. 219. But during the Rains-residence, there is a duty for visitors, there is a duty for residents. First, by a visitor who has left his own place and wishes to go and reside elsewhere, he should not go there on the very day of the Rains-initiation. For the dwelling place there might be crowded, or the alms-round might not succeed, so he might not dwell comfortably. Therefore, thinking: "Now, in about a month, the Rains-initiation will be," that monastery should be entered. Dwelling there for about a month, if he is one seeking instruction, he will observe the success of instruction; if he is a meditator, he will observe the suitability for meditation; if he is one seeking requisites, he will observe the gain of requisites. Thus, he will dwell happily during the Rains. And by one going there from his own place, the alms-village should not be disturbed. The people there should not be told: "Because of you, there are no ticket-meals, etc., or gruel and snacks, etc., or Rains-residence requisites. This is the shrine's property, this is the Uposatha-hall's, this is the lock and key. Accept these for your monastery." But having taken care of the lodging, having put away wooden and earthen utensils, having fulfilled the traveler's duty, he should go. And by one going thus, having had the younger ones lift the alms-bowl and robe bundles, having taken oil-flasks, walking sticks, etc., holding an umbrella, showing himself, he should not go right through the village gate, but rather One should go by a secluded forest path. If there is no forest path, one should not go trampling bushes and the like. But having fulfilled the traveler's duty, having cut off unwholesome thoughts, one should go with a pure mind, by the duty of going. But if there is a path through the village gate, and seeing him going with his retinue, people, having run up saying, "Like our elder!", say, "Where, venerable sir, are you going taking all your requisites?" If one among them says thus, "This is indeed the time for the Rains Retreat, where alms-round and robe-covering are regularly obtained within the Rains, monks go there." And if, having heard him, those people say, "Venerable sir, in this village too,