English
But the object is the money produced from that produce, and since it is produced from the field, and so on, given with the instruction, "Enjoy the four requisites from that," it is similar to an object given by donors into the hands of those who make things allowable, saying, "Enjoy the allowable goods." Therefore, he said, "For those who make things allowable," and so on. For the welfare of the Saṅgha means for the benefit of the Saṅgha. It should be done only by way of individuals means in the manner to be stated later, monks are troubled by robes. "So much rice portion is suitable for making robes for monks," and so on, it should be done only by way of referring to individuals. But it should not be done by way of referring to the Saṅgha, saying, "The Saṅgha is troubled by robes," and so on. By way of allowable goods means to explain the matter stated in general, it is said, "and also by way of robe-rice, and so on." And the particle "ca" here is used in the sense of "but," not in the sense of "and." To show the method of announcement only by way of individuals and by way of allowable goods, it is said, "But that should be done thus," and so on. Having considered the robe requisite means by way of the produce from that donation of faith, in that... Having determined the requisites, namely robes, obtainable in the rainy season residence, as "this much". "For the lodging" means for the taking of the lodging. "It is said" means it is said in the Great Commentary. "Why is it said thus?" he asks, "Because thus..." and so on. It is improper for the lodging-taker himself to take his own lodging. Therefore, the intention is that both will take each other's. It should be understood that even if taken by another at the command of the appointed lodging-taker, the taking is valid. Is it proper to appoint eight or sixteen people individually, or as one? It is proper as one too. It is proper to appoint all together with a single motion. For the Sangha does not perform an act of censure against the Sangha. But the granting of appointment is proper to do for many together. Therefore, in the chapter of the seven hundred, in the appointment of the arbiters, eight people were appointed together. "Seat-house" means an image-house. "Road" refers to a hall built on a road leading towards a village within the precinct boundary. Similarly, for ponds, tree-roots, and so on. Tree-roots and so on, when roofed and fitted with doors, are lodgings. The rest from here are easily understood. 220. In the story of the Great-Gain-Precinct, "they obtain" means the bhikkhus residing there obtain. "Having untangled" means having separated them in a suitable amount for each one. "In the residences" means in the lodgings. "Having put in" - here, putting in means the rainy season residence gift arising from this for those residing in them. "Should enter" - the intention is that other bhikkhus, having resided in that Great-Gain-Precinct and performed their duties at the cetiya, should then take the gain. 221. "He gives up the requisite" means he does not accept the robe requisite. "This also" refers to the requisite given up by him. "Placing it at the foot, they give the cloth" means the givers of requisites give it. By this, it shows that even what is given by householders, placed at the foot, is proper for rag-robe wearers. "Then they say, 'We give the rainy season residence gift'" - here, it should be supplied and connected as "it is not proper for rag-robe wearers." For bhikkhus who have resided for the rainy season. From a rag-robe wearer to other bhikkhus. "It should be taken by binding" means: "Having resided in this tree or pavilion, and having performed service at the shrine, take it." Thus, it should be taken by binding. "At the dawn of the first day," etc., is said with reference to the day of entering the Rains. However, an intermediate release is permissible to take even after passing the first day. "Where indeed shall I reside? Where will it be comfortable for me to reside? Or where shall I obtain requisites?" One who wanders with such thoughts arising is a "thought-wanderer." Now, to show the method of practice regarding what donors give as Rains-residence requisites to those who have completed the last Rains, "On the day of entering the last Rains," etc., is begun. "If a visiting bhikkhu" means: a visiting bhikkhu who arrived after the robe was taken. "In his turn" means: in the visiting bhikkhu's turn by seniority of Rains. "Those who entered the Rains first" means: those who entered the Rains on the last Rains-entry day even before the arrival of the visitor. "Received, received" means: the cloth that came again and again from the donors. Even if they approve, they are indeed the owners of that Rains-residence requisite. This is said because the Rains-period is cut off. Because an agreement was made at the very beginning, it is said, "they are not able to not give." The meaning is that those who prevent giving will have their necks (broken). "It should be given to them alone" means: it should be given to some of those who entered the Rains who have not received the Rains-residence requisites. "Engaged in service" means: sought out as if having performed service. Or "engaged in service" means: obtained by performing service such as providing water. "But that which belongs to the Sangha," etc., is the view of some. There, "that which belongs to the Sangha, taken after performing an announcement," is said with reference to its origin. There, "taken after performing an announcement" means: "It is agreeable to give to these both the Rains-residence requisites that have been cut off and the Rains-residence requisites that are now arising." Having performed an announcement in the manner stated previously, it is taken. Because it was given by the Sangha, even one who has strayed receives it, let alone one whose Rains-period is cut off. Due to the condition... But having stayed for three months, to receive it, by oneself and by the donors' permission, even one who has entered into service, or one whose rains-residence is cut short, or one who has gone astray, does not receive it, so some teachers say. And this, being stated later, is authoritative, therefore, on the day of entering the rains-residence, the rains-residence allowance thus given by donors to a monk who has received it, is established as a residence below, without cutting short the rains-residence, not merely as a payment for service like providing water and so on. For if it were merely a payment for service, only the performance of service would be prescribed, therefore, it should be understood that those whose rains-residence is cut short and others do not receive what is taken as a rains-residence allowance. "Here, monks, a monk who has completed the rains-residence goes astray, it belongs to the Sangha," (Mahāva. 374-375) by this saying, "in the place of observance... etc. ... it becomes Sangha property" is stated. By "it becomes Sangha property," it shows that even the rains-residence portion of those who have completed the rains-residence is not released from being Sangha property, but becomes Sangha property due to their going astray. "By humans" means by human donors. "Receives" means it is said that it is separated from the Sangha property only by making the donors agree, saying, "Give my due portion to him." "The best portion to the novice" is said because he is the first recipient, and because the elder had previously received the first portion, and what is now being received is the second portion. 222. Now, to show the taking of lodgings in the interim, it says "this is another," and so on. There, "another" means different from the two types of taking lodgings mentioned before. But it was said, "This taking of lodgings is of two kinds: in the season and in the rains-residence," so why is "this is another," and so on, stated? Addressing this question, it says, "because of the days," and so on. "On the day after Āsāḷhī" refers to the first day of entering the rains-residence, the first day after the full moon of Āsāḷhī. "When Āsāḷhī has passed by a month" refers to the first day after the full moon of Sāvaṇa, which is the second day of entering the rains-residence. "On the day after Pavāraṇā" refers to the first day after the full moon of Assayuja. 223. In the season, one does not receive permission to refuse, in winter and summer, others... He is not allowed to prevent arrived bhikkhus. "New work" means the permission for new work. "Unmade" means not fully prepared. "Incomplete" means unfinished. "Having given one bed-place" means having given one personal bed-place. "One-third part" means the third part. Thus, even the giving away of immovable property for immovable property is allowed only in the case of exchange, not otherwise than the giving away of all dwellings. "If he wishes to give to his co-residents etc." means if he does not wish to give a place for the Sangha's goods or a dwelling place for other bhikkhus, but wishes to give only to his own co-residents etc., to such a one, the meaning is that not everything should be given with the instruction "Make it your personal property and maintain it." There, showing him the method of what should be done, it is said "work" etc. In "Thus indeed" etc., the meaning is that when a third part or a half part is taken according to the accumulation, he is allowed to give that part. "By whom" means by whichever of those two or three bhikkhus. "He is the owner" means he alone is the owner in making a dwelling on that land; having prevented him, it should not be done by another, is the meaning. 224. "In an unmade place" means in an unmade place for accumulations etc. outside the dwelling. "An accumulation or a chief (building)" means one dwelling built outside, relying on the Sangha's dwelling. "Outside the wall" means outside the wall, meaning in a place made by oneself.