English
"Upon my passing, my belongings shall belong to my preceptor." That is, robes and so on given upon passing away belong to the Sangha, not to a bhikkhu. This is the meaning. "But for laypeople" means a gift given to laypeople in their absence. Here is the characteristic of receiving a gift: it is given either directly, saying "I give this to you," or indirectly, saying "I give it to so-and-so." When it is said, "Take it for yourself," and one says, "I take it for myself," it is well given and well received. When it is said, "Make it your own, let it be yours, have it made yours," and one says, "I make it my own, let it be mine, I will make it mine." It is badly given and badly received. But if, when it is said, "Make it your own," one takes it saying, "Very well, venerable sir, I take it for myself," it is well received. 379. If a bhikkhu or a novice dies in a nunnery or a nun's dwelling, the Bhikkhu Saṅgha alone is the heir and owner of the property of both. This is the remainder. "Also for the rest" means also for the property of nuns, female trainees, and female novices. "This is the method" means if they (nuns, female trainees, female novices) die in a bhikkhu's dwelling, the Bhikkhunī Saṅgha alone is the heir to their property. This is the meaning. 380. When something is given with the instruction, "Take this and give it to so-and-so," as long as it has not reached the other person's hand, it belongs to the former, meaning the one who sent it. "I give" means when something is given saying, "I give it to so-and-so," it belongs to the latter, meaning the one to whom it is sent. Knowing this method, that "these are the owners in the manner stated," one should take it with confidence or appropriate the deceased's robe. This is the connection. "Taking with confidence" means taking with confidence while the owners are alive. "Appropriating the deceased's robe" means if, after their death, there are no other bhikkhus, one should appropriate the deceased's robe, thinking, "That belongs to me." But the deceased's requisites kept far away without being given to others belong to the Saṅgha in each place. When a bhikkhu dies, the Saṅgha is the owner of the bowl and robes. Moreover, the attendants of the sick are of great help. By the Saṅgha, the three robes... Food and bowls should be given to the sick-attendants. Whatever light goods, light requisites are there, they should be distributed by the Sangha present. Whatever heavy goods, heavy requisites are there, they are not to be given away, not to be divided, for the Sangha of the four directions, both those who have come and those who have not come. A sick-attendant, whether a layperson or a renunciant, even a woman, all receive a share. If many all attend unitedly, an equal share should be given to all. Whoever attends with special care, a special portion should be made for them. 381. It should be connected with "all is allowable except a weapon among iron goods," and so on. "Weapon" means an implement. "Sandals and a movable couch" is a dual compound. It should be connected with "all is allowable except a strainer and a potter's work among clay goods," just as Dhaniya's entire clay hut was a potter's work. The description of miscellaneous explanations is finished. 42. Description of the Explanation of Disclosure 382. Now, to instruct some precepts not mentioned before, by way of explanation and disclosure, it says "renunciation," and so on. The renunciation of the state of a bhikkhu is the disclosure of a pārājika — this is the connection. "Bhāva" means that by which something comes to be, the basis for the use of a word. The state of a bhikkhu is the basis for the use of the word "bhikkhu," the duty of a bhikkhu is the state of a bhikkhu, of that. "Disī" means utterance, utterance is disclosure, disclosure is explanation. For it is said: "It rains upon the covered, it does not rain upon the uncovered." Here, however, the renunciation of the state of a bhikkhu itself is called the disclosure of a pārājika, the explanation of a pārājika. Since "yo" (whoever) is stated, it would be proper to say "so" (he), but the gender of what is stated by "sabbādi" (all, etc.) or of what is to be stated is taken. So "so" is stated with reference to the explanation to be given. "Yathā" (as, in what manner), in the way it is said "one covers one who knows that one has fallen," and so on, as stated. The meaning should be understood as "without transgressing what is stated," by way of an indeclinable compound. Here too, the disclosure and explanation should be without transgressing the rising up from a grave offense — thus, " "Rising up" is said to be the declaration of a grave offense. 383. Now, with reference to what is to be said, "thus" is said. "Of one" means of one bhikkhu. 384. "At your root" means near you. "I declare" means I make known. "You should restrain" means you should restrain yourself; the meaning is, you should establish yourself in restraint. 385. "Having relinquished" means having known the state of being one or many, near or not near, and having relinquished by saying "Venerable sir, this is my robe," etc. "By him" means by whom the robe was relinquished. "This... (etc.)... I give" should be connected with "he should give the relinquished robe." It should be connected with "This robe has exceeded ten days," etc. 386. (Ka) "Robe" means any robe whatsoever among the outer robe, etc., that has been determined by the method of determining the three robes. "Separated" means having dwelt separated. (Kha) "Untimely robe" means a robe that arises when the kathina is not spread, in the remaining eleven months, excluding the last month of the rainy season; or when the kathina is spread, arising in the remaining seven months, excluding that month (the last month of the rainy season) and the four months of winter; or even at the proper time, given having designated it for the Sangha as "this is an untimely robe," or for an individual as "this I give to you." The other, however, is a timely robe. "Exceeded a month" means that when an untimely robe arises, for the completion of what is lacking, with a reasonable expectation from the Sangha, a group, etc., an allowance of one month is obtained, and that month has been exceeded. (Ga) "Old robe" means one which at least one lies down making it a pillow. "Robe" means one of six suitable for determination. This same method applies to all future training rules connected with robes. (Gha) "Except for exchange" means without exchange, even with a piece of myrobalan. (Ṅa) "Householder" means one not gone forth among bhikkhus. "Except for the occasion" means without the occasion of a stolen robe or a lost robe. But with stolen robes, it is permissible to wear even having broken branches and leaves oneself, or even having taken bark, etc., how much more so a request. The connection is "a robe requested." "K" says "unknown," etc. . (Ca) And beyond that: beyond the measure stated there, when a monk with an unsevered robe has carried it by body or speech, and of the robes offered, if three are lost, two should be taken; if two are lost, one should be taken. Naturally, for one who walks with an inner and outer robe, if two are lost, two should be taken; if one is lost, one should be taken. If one has only one, and that is lost, two should be taken. (Cha) Uninvited: by a householder or a householder's wife. They specify: increasing the original intention, out of a desire for beauty, "or long," and so forth, a special specification, an additional rule. (Ja) To unknown householders: this is merely stated in the plural, a difference from the former. (Jha) By urging: by urging, "I have need, friend, of a robe." By standing: it refers to urging by body. For when a messenger sent by a king or others has deposited the money for a robe in the hands of the attendant, three urgings are allowed. Urging is twice as much as standing. Therefore, if one only urges, but does not stand, six urgings are obtained. If one only stands, but does not urge, twelve standings are obtained. If one does both, for one urging, two standings should be forfeited. (Ṭa) Pure and black: by nature or by dye. (Ṭha) Weighing: this is said with reference to the desire to have it made with four weighings. In essence, however, of the amount of sheep's wool one wishes to use, two parts should be black, one part white, and one part for alms-gathering. A 'tulā' (weighing) is one hundred palas. 'Gocariyā' (for alms-gathering) means tawny-colored. The construction is: "This rug was made for me." (Ṇa) Three yojanas at most: the meaning should be understood in the neuter sense of "its exceeding is three yojanas from the place where it was taken." Exceeded: even if it's just a thread, without carrying a bundle of goods, even if placed in the ear-hole to counteract the wind, it is exceeded. 387-9. Having given up: the items in the manner stated. Having prepared. Then, after it has been taught, he says to the layman, “Know this!” This is the connection. He, the layman, such as a monastery attendant, “What shall I bring with this?” This is the connection if he says. If he says, without saying “this,” without saying “bring this,” he says, “Oil and so forth, which is allowable for monks.” This is the connection. And so forth is understood by elision. Then, having exchanged it, he brings what is allowable. This is the connection. By that, by the object of relinquishment. Having excluded these two, having excluded these two, the recipient of money and the one who deals in money, it is allowable to use what remains. This is the connection. To use it, to consume it. From that, from what has been exchanged and is allowable. By another, even by a monastery attendant. Of those, of the two mentioned. 390. Even the shade of a tree produced by that. This is the connection. Produced by that, the shade of a tree in a monastery bought with the relinquished object