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who have spent the rains.” The past rains, means the immediately preceding rains. 205. Now, explaining the phrase “gives by specifying,” he says, “Here, in ‘gives by specifying’…” There, the donor who gives by specifying and delimiting, whether gruel, …or medicine, is called one who gives by specifying. The rest is clear. 206. Now, explaining the phrase “gives to an individual,” he says, “Here, in ‘gives to an individual’…” A donor who gives to his own family-attendant, etc., individual, who is separate from the Sangha and from a group, is called one who gives to an individual. That individual gift can be either in absence or in presence. There, one who gives in absence gives by mentioning the name, saying, “I give this robe to so-and-so.” And one who gives in presence places the robe at the monk’s feet and says, “Venerable sir, I give this to you.” In both ways, one who gives is called one who gives to an individual. Not only one who gives to a single person is called one who gives to an individual, but also one who gives with his pupils, etc., is called one who gives to an individual. To show this, he says, “If, however…” There, “one who has come to receive instruction” is said because he enters the state of a pupil from the time he comes with the intention of receiving instruction, even if he has not previously received instruction from that person. “One who goes after receiving” means one who goes after completing his instruction. “Those who wander about, having performed their duties and received instruction and inquiry, etc.” This is an adjective for “pupils of instruction.” By this, it excludes those who come at the time of instruction, receive instruction, and then go and reside elsewhere, who are not regularly associated. Thus, having shown the division of robes according to the eight categories mentioned in the Robe Chapter (Mahāvagga 379), now, in that same robe… Presenting a reversal of the method for matters arising in the middle of the Khandhaka, he says, "If any monk..." and so on. To the question, "What should be done there?" the answer is, "Those robes belong to him." The rest are stated by way of notification, etc. "Five months" is a word of usage in the sense of absolute connection. "From a deposit placed with interest" means from a deposit placed with interest by the stewards for the purpose of the Vassāvāsika. "From what arises there" means from what arises there, such as coconut groves, etc. But in the Commentary, it is said, "That which is given saying, 'We give this to the Sangha that has resided here for the rains,' or 'We give the Vassāvāsika,' reaches even one who has not performed the Kathina for five months." That is said to show the special benefit obtained when it arises by way of Vassāvāsika gain. There, "here" is merely an expression. Even if "We give to the Sangha that has resided for the rains" is said without the word "here," the method is the same. "It reaches even one who has not performed the Kathina for five months" means because it arose by way of Vassāvāsika gain, it reaches even one who has not performed the Kathina, having resided for the rains, for five months. But after that, the Vassāvāsika that has arisen should be asked about: "Is this Vassāvāsika for the past rainy season, or for the future rainy season?" There, "after that" means after the five months, starting from the first day of summer. "But the fixed share does not stand." Here, if the fixed share is not established, and another robe arises again, and one monk comes, it should be cut in the middle and taken by both. But if the fixed share is established, and another robe arises again, if a junior monk comes, the fixed share goes down. If a senior monk comes, the fixed share rises up. If there is no other, it should be made one's own again and taken. "Ill-taken" means not taken, meaning they belong to the Sangha. "When the kusa grass is thrown" means as soon as the kusa stick is thrown into one portion, even if there are a thousand monks, the robe is considered taken. "A share should not be given against one's will." This is the commentary's statement (Mahāva. Comm. 363). There, it is indeed taken, meaning: "Even if it is not known 'this belongs to this one,' those shares, in reality, belong to them." This is the intention. "He makes the dawn rise by turns of seven days"— this is said to show the state of having resided in two dwellings even in one monastery, by the method to be done in monasteries with different boundaries. By merely making the dawn rise there, he has resided, but not for avoiding the breaking of the rains-residence. For within the boundary of the precinct, wherever one makes the dawn rise, even if one has not entered the dwelling one has taken, one has indeed completed the rains-residence. But one is not said to have resided in the dwelling one has taken, unless one makes the dawn rise there. Therefore it is said, "He is said to reside more in the former." And by this, it is shown that even in the other, if one makes the dawn rise by turns of seven days, one is said to reside less, not not reside. This is giving one intention. In "with various gains" and so on: "various gains" means separate, separate gains for these, two monasteries, with those various gains. "Various precincts" means separate, separate precincts delimited by walls etc. for these, with those various precincts. "In monasteries of one boundary" means "by two monasteries in one boundary," as stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.364). "With various gains" means with separate, separate fixed rains-residence gains. "With various precincts" means with various enclosures and various gates. "In monasteries of one boundary" means "by two monasteries enclosed by one wall, thus included within one precinct boundary," as stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.364). "The taking of a dwelling ceases" means what was first taken ceases. "There" means where the taking of a dwelling ceases, there. 207. In "when the bhikkhu has passed away," here the word `kālakata` is an agent of state, so it says "by the act of passing away." In the Pāli, since novice monks do not establish the three robes when robes are given to those attending the sick, it says "robes and bowl" and so on. is said everywhere. 208. Even if it is worth a thousand, it should be given only to the attendants of the sick, this is the connection. Other means other than the three robes and bowl. Of little value means inferior due to being very old, etc. From that means from the remaining requisites. All means the bowl and the robe. There, there, to the Saṅgha only means to the Saṅgha of that particular monastery. Regarding the place where the bhikkhu passed away, instead of saying "here," "there" was said, and due to the varied wording, it is understood that the place where the requisites were stored is meant. In the Pāḷi, "not to be given away, not to be divided" means, "I allow it to belong to the Saṅgha of the four directions, both present and future, and not to be given away or divided by anyone." Since it is said, "when there are suitable recipients," it should be understood that even if there are no recipients and it is divided without being given, it is still well-divided. Regarding "the water of donation is the measure," in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.376) it is said: "Where the water of donation is the measure, it means that in whatever country bhikkhus become owners of a gift merely by receiving the water of donation." However, in the Vimativinodanī (Vi. Vi. ṭī. Mahāvagga 2.376) it is said: "The water of donation is the measure means they first pour water saying, 'We will give so many robes,' and then give them; those who have received that are the sharers, this is the meaning." In other oceans means in Jambudīpa. This was said with reference to Tambapaṇṇidīpa (Sri Lanka). Regarding "he appropriates the robe of the deceased," if, while traveling on the road, he hears of his death, and in a place without a monastery, within twelve cubits, knowing there are no other bhikkhus, he appropriates, saying, "This robe belongs to me," it is appropriated. Now, at that time, a certain bhikkhu, who had many goods and many requisites, passed away. They reported this matter to the Blessed One. "When a bhikkhu passes away, O bhikkhus, the Saṅgha is the owner of the bowl and robes. However, the attendants of the sick are very helpful, I allow "Monks, I allow the triple robe and the bowl to be given to those who attend the sick. Whatever light goods, light requisites there are, let them be distributed by the Sangha present. Whatever heavy goods, heavy requisites there are, let them be inalienable, indivisible for the Sangha of the four directions, those who have come and those who have not come." With this passage, the Buddha, the Omniscient One, considered the material inheritance for the monks. Therein, the material inheritance is of three kinds: the triple robe and bowl, the remaining light goods, and the heavy goods. Of these, the triple robe and bowl is the share of the sick-attendant. The remaining light goods belong to the Sangha present. The twenty-five kinds of heavy goods belong to the Sangha of the four directions. This shows that there are no other monastic goods apart from these three kinds of goods, and there are no other heirs apart from these three kinds of persons. But now, the Vinaya-holders say, "The relatives who have become laypeople receive the monks' improper goods." Why is that? Because it is stated in the commentary: "To whomsoever are masters of that property, whether householders or renunciants, to them it should be given." It is true that it is stated, but that passage refers to matters of trust and possession, not to the place of inheriting property. It is stated "householders or renunciants," not "relatives or non-relatives."