English
it is still considered given to both Sanghas. Half should be given to the bhikkhus, half to the bhikkhunīs. Making two equal parts, one part should be given to the bhikkhus, one part to the bhikkhunīs. The intention is that it is permissible to take it, because it has been taken by the acceptance of both Sanghas. "To the cetiya" means to a stupa and so on. For it is called "cetiya" because it is built with relics and so on, and because it is a place of veneration for the world. There is no special distinction, so he said, "here, however, to the cetiya," and so on. However, if it is said, "to both Sanghas, and to you, and to the cetiya," then, making twenty-two parts, ten should be given to the bhikkhus, ten to the bhikkhunīs, one to the individual, and one to the cetiya. There, the individual, even from the Sangha, is allowed to take again according to his seniority. For the cetiya, it is only one. This turn, however, is understood by the method already stated, and so it is not mentioned here. But it is mentioned in the Samantapāsādikā (Mahāva. Aṭṭha. 379). It should be divided in the middle and given, because "to the bhikkhunīs" is said in an individual sense. The individual does not receive separately, meaning he does not receive a separate individual share as before. He receives only one from the place of entitlement, meaning he receives only one share from the place he is entitled to by his seniority. Why? Because it is taken by the acceptance of the Bhikkhu Sangha. Even if it is said, "to the Bhikkhu Sangha, and to the bhikkhunīs, and to you, and to the cetiya," the cetiya receives a share equal to one individual, but the individual does not receive separately. It is obtained. Therefore, having given one part to the shrine, the remainder, counting monks and nuns, should be divided. Therefore it is said, "When 'and to the shrine' is said..." and so on. The consideration of a person and a shrine together with them is just like the preceding method. Meaning, the taking of a person and a shrine together with those monks and nuns is just like the preceding method. "And for the monks, and for the nuns, and for you, and for the monks, and for the nuns, and for the shrine, and for the monks, and for the nuns, and for you, and for the shrine" — even if it is said thus, one share is obtained for the shrine. For the person, there is no separate share. It means it should be divided only by counting the monks and nuns. "For the person, no separate share is obtained" — for the person, no separate share is obtained. It means only one is obtained by seniority. But when "and for the community of monks, and for the shrine" is said, a separate share is obtained for the shrine. It is said, "But for the shrine, it is obtained." Even when "and for the community of monks, and for you, and for the shrine" is said, a separate share is obtained only for the shrine, not for the person. But for the shrine, it is indeed obtained — when "and for the monks, and for the shrine" is said, it means a separate share is obtained for the shrine. Even when "and for the monks, and for you, and for the shrine" is said, a separate share is obtained only for the shrine, not for the person. Starting with the community of nuns, it should be applied in the same way. Here it is said: But what now, (Mahāva. Aṭṭha. 379) wise people, having placed a Buddha image with relics or a shrine, give offerings to the two communities headed by the Buddha. Having placed a bowl on a stand in front of the image or the shrine, and having given the water of dedication, saying, "We give to the Buddhas," there, what they first give as food, or having brought it to the monastery, saying, "We give this to the shrine," and give almsfood, and garlands, perfumes, and so on — how should one proceed there? It is said: Garlands, perfumes, and so on, first, at the shrine... Should be hung up, flags with cloths, lamps with oil should be made. Almsfood, honey, treacle, and so on, whoever is a regular shrine caretaker, whether a monk or a layperson, to him they should be given. If there is no regular caretaker, having placed the brought food, having performed the duty, it is permissible to partake. When the time is near, having eaten, it is permissible to perform the duty afterwards. And whatever among garlands, perfumes, and so on, if it is said, "Take this and make an offering to the shrine," even if far, it should be taken and offered. Even if it is said, "Take it for the community of monks," it should be taken. If, however, when it is said, "I am going for alms, there are monks in the assembly hall, they will take it," (the donor) says, "Venerable sir, I give it to you alone," it is permissible to partake. But if, while taking it, intending "I will give it to the community of monks," the time (for eating) becomes near in between, having made it one's own, it is permissible to partake. "He says, 'I give to the community that has completed the rains retreat.'" (Mahavagga Commentary 379) He says, "I give these robes to the community that has completed the rains retreat." "It reaches even those outside the boundary." When the Kathina is spread, it reaches even those outside the boundary until the Kathina is taken up. Therefore, even to one who has gone to another direction, if there is a recipient, it should be given. But if the Kathina is not spread, within the winter season, and if given saying thus, it reaches even those who completed the latter rains retreat. "Wherever" means in any monasteries whatsoever. "He says thus" means he says, "I give to the community that has completed the rains retreat." In that case, it reaches all who are present, because it arises at a later time. If, however, he says, "I give to those who are observing the rains retreat," only those observing the rains retreat within the rains retreat period receive it; those whose retreat is broken do not receive it. But in the robe month, if "I give to those observing the rains retreat" is said, it reaches only those who entered the latter rains retreat; and it does not reach those who entered the former rains retreat, nor those whose retreat is broken. Starting from the robe month, until the last day of the winter season, until then, if "We give the rains residence (robes)" is said... Whether the Kathina is spread or not spread, it accrues to those who spent the past Rains. But if it is said from the first day of summer, a declaration should be made: "Five months of the past Rains-residence have passed, the future will be after four months. To which Rains-residence is it given?" If he says, "I give it to those who spent the past Rains," it accrues to those who spent the Rains within that period. Even those who have departed to other directions are entitled to receive their share. If he says, "I give it for the future Rains-residence," it should be set aside and taken on the Rains-entry day. Then, if it is said, "The monastery is unguarded, there is fear of thieves, it cannot be kept, nor can it be carried around," and he says, "I give it to those who are present," it should be divided and taken. If he says, "Venerable sir, the Rains-residence offering was not given to me in the third year from now, I give that," it accrues to the monks who spent the Rains within that period. If they have departed to other directions, another trusted person receives it, it should be given. If only one remains, and the others have passed away, all of it accrues to that one. If not even one remains, it becomes property of the Sangha, and should be divided by those present. "By those invited who drank gruel" (Mahāva. Aṭṭha. 379) refers to those invited monks who drank gruel. But for those who received gruel while passing by the house door on alms round, or having entered the house, or for whom a bowl was brought by people from the sitting hall, or for whom it was sent by elders, it does not accrue to them. However, if many others came along with the invited monks and filled the inner and outer parts of the house and sat down, and the donor says, "Whether invited or uninvited, to all to whom I gave gruel, may these robes belong," it accrues to all. But for those who received gruel from the hands of the elders, it does not accrue to them. Then if he says, "To all who drank my gruel, may it belong," it accrues to all. And so on, with rice, snacks, etc. And by the word 'etc.' is also to be understood robes, dwellings, and medicines. 'Of a person' means of a person who is present or not present. Therefore it is said, "This robe," etc. But if one says thus: "I give this to you and to your pupils," it accrues to the elder and to his pupils. One who has come to receive an instruction, and one who goes having received it, to him also it accrues. When it is said, "I give to the bhikkhus who constantly wander with you," it accrues to all who, having performed the duties of pupils and those receiving instruction, wander about having received instructions, questions, etc. 'Here' means in the eight topics. But if this is a brief explanation here, how then is the detailed explanation to be known? It says: "It is stated in the Samantapāsādikā." The meaning is: it is stated in the commentary on the Robe Chapter in the Samantapāsādikā. "My relatives have sent robes for me, or friends have sent them, they will give the robes when brought." Thus, it should be understood that there is an expectation from relatives or friends. By 'suitable material' means by one's own wealth, such as cotton thread. 'They are fine' means subtle. "Having obtained another robe of expectation, it should be made within the time limit" means, having obtained another robe of expectation similar to the original robe, it should be made within a month. And that, indeed, is only when there is an expectation. But if there is no expectation, and the original robe has arrived for ten days, it should be determined on that very day. Therefore it is said,