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you should recite this training rule: 588. "Whatever monk engages in various kinds of silver transactions, there is an offense entailing relinquishment and expiation." 589. "Whatever" means whoever, of whatever kind... "monk" means... a monk is intended in this sense. "Various kinds" means both made, unmade, and made-and-unmade. "Made" means that which is for the head, for the neck, for the hands, for the feet, for the waist. "Unmade" means that which is called solid. "Made-and-unmade" means both of these. "Silver" means coins of metal, kahāpaṇas, copper coins, wooden coins, lac coins, which are used in transactions. "Engages in" means: If he causes made to be bought with made, there is an offense entailing relinquishment and expiation. If he causes unmade to be bought with made, there is an offense entailing relinquishment and expiation. If he causes made-and-unmade to be bought with made, there is an offense entailing relinquishment and expiation. If he causes made to be bought with unmade, there is an offense entailing relinquishment and expiation. If he causes unmade to be bought with unmade, there is an offense entailing relinquishment and expiation. If he causes made-and-unmade to be bought with unmade, there is an offense entailing relinquishment and expiation. If he causes made to be bought with made-and-unmade, there is an offense entailing relinquishment and expiation. If he causes unmade to be bought with made-and-unmade, there is an offense entailing relinquishment and expiation. If he causes made-and-unmade to be bought with made-and-unmade, there is an offense entailing relinquishment and expiation. It should be relinquished in the midst of the Sangha. And thus, monks, it should be relinquished. That monk, having approached the Sangha, having arranged his upper robe over one shoulder, having bowed at the feet of the elder monks, having squatted, having raised his joined hands, should be addressed thus: "Venerable sirs, I engaged in various kinds of silver transactions. This is my object of relinquishment. I relinquish this..." I give up to the Saṅgha.” Having given up, the offense should be declared. A competent and capable monk should receive the offense. If an attendant or a lay follower comes there, he should be told: “Friend, know this.” If he says: “What should be brought with this?” He should not be told: “Bring this or that.” What is allowable should be pointed out: ghee or oil, honey or treacle. If he, having exchanged it, brings what is allowable, excluding what is for silver, it should be consumed by all. If it is obtained thus, that is good; if it is not obtained, he should be told: “Friend, discard this.” If he discards it, that is good; if he does not discard it, a monk endowed with five qualities should be appointed as a silver-discarder: one who does not go by way of desire, does not go by way of hatred, does not go by way of delusion, does not go by way of fear, and knows what is discarded and not discarded. And thus, bhikkhus, he should be appointed. First, the monk should be requested. Having requested, a competent and capable monk should inform the Saṅgha: “May the Saṅgha, venerable sirs, listen to me. If it is agreeable to the Saṅgha, the Saṅgha should appoint the monk named so-and-so as a silver-discarder. This is the motion. “May the Saṅgha, venerable sirs, listen to me. The Saṅgha appoints the monk named so-and-so as a silver-discarder. To whomever among the venerable ones the appointment of the monk named so-and-so as a silver-discarder is agreeable, he should remain silent; to whomever it is not agreeable, he should speak. “The monk named so-and-so has been appointed by the Saṅgha as a silver-discarder. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.” That appointed monk should discard it without a sign. If he discards it with a sign, there is an offense of wrong-doing. When one perceives silver as silver, and causes silver to be exchanged, it is a Nissaggiya Pācittiya. When one is in doubt about silver, and causes silver to be exchanged, it is a Nissaggiya Pācittiya. When one perceives silver as not silver, and causes silver to be exchanged, he causes to be exchanged for what is not money, it is an offense of expiation with forfeiture. If he perceives it as money in what is not money, and causes it to be exchanged for money, it is an offense of expiation with forfeiture. If he is in doubt about what is not money, and causes it to be exchanged for money, it is an offense of expiation with forfeiture. If he perceives it as not money in what is not money, and causes it to be exchanged for money, it is an offense of expiation with forfeiture. If he perceives it as money in what is not money, it is an offense of wrong-doing. If he is in doubt about what is not money, it is an offense of wrong-doing. If he perceives it as not money in what is not money, there is no offense. 592. There is no offense for one who is insane, for the first wrong-doer. The ninth rule of training concerning transactions involving money is finished. 10. The Rule of Training concerning Buying and Selling 593. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, Venerable Upananda the Sakyan was appointed to make robes. He made a double-layered robe from pieces of cloth, dyed it well, and finished it well, and wore it. Then a certain wanderer, wearing an expensive cloth, approached Venerable Upananda the Sakyan; having approached, he said to Venerable Upananda the Sakyan, "This double-layered robe of yours, friend, is beautiful; give me your cloth." "Do you know, friend?" "Yes, friend, I know." "Here you are, friend," he gave it. Then that wanderer, wearing that double-layered robe, went to the wanderers' monastery. The wanderers said to that wanderer, "This double-layered robe of yours, friend, is beautiful; where did you get it?" "I exchanged it, friends, for that cloth." "However many double-layered robes you may have, friend, that cloth of yours was better." Then that wanderer thought, "Indeed, the wanderers spoke truly: 'However many double-layered robes I may have, that cloth of mine was better!'" He approached Venerable Upananda the Sakyan; having approached, he said to Venerable Upananda the Sakyan, "Here, friend, is your double-layered robe; give me my cloth." "Didn't you, friend, I said, 'Know, friend!' 'I will not give it.' Then that wanderer complained, grumbled, and criticized: "Even laypeople give to a layperson who is remorseful. Why would a renunciant not give to a renunciant?" The bhikkhus heard that wanderer complaining, grumbling, and criticizing. Those bhikkhus who were of few desires... they complained, grumbled, and criticized: "How can Venerable Upananda the Sakyan engage in buying and selling with a wanderer?" Then those bhikkhus, having criticized Venerable Upananda the Sakyan in many ways, reported the matter to the Blessed One... "Is it true, Upananda, that you engaged in buying and selling with a wanderer?" "It is true, Blessed One." The Buddha, the Blessed One, criticized him... "How can you, foolish man, engage in buying and selling with a wanderer? This, foolish man, is not for the conversion of the unconverted... And thus, bhikkhus, you should recite this training rule: 594. "Should any bhikkhu engage in various kinds of buying and selling, it is a Nissaggiya Pācittiya." 595. "Any" means whoever... "bhikkhu" means... this bhikkhu is intended in this context. "Various kinds" means robes, almsfood, lodgings, requisites for the sick, medicines, even a lump of powder, a tooth-stick, or a piece of thread. "Engage in buying and selling" means 'Give this for this,' 'Bring this for this,' 'Exchange this for this,' 'Buy this for this.' If he does so, there is an offense of Dukkata. When his own goods are bought and sold and have reached another's hand, and another's goods have reached his own hand, it becomes Nissaggiya. It must be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished... "Venerable Sir, I engaged in various kinds of buying and selling. This my... to be relinquished. This I relinquish to the Sangha. ... may give. ... may give. ... I give to the venerable one. 596. In buying and selling, with the perception of buying and selling, there is an offense of relinquishment and expiation. In buying and selling, being in doubt, there is an offense of relinquishment and expiation. In buying and selling, with the perception of not buying and selling, there is an offense of relinquishment and expiation. In not buying and selling, with the perception of buying and selling, there is an offense of wrong-doing. In not buying and selling, being in doubt, there is an offense of wrong-doing. In not buying and selling, with the perception of not buying and selling, there is no offense. 597. No offense for one who asks the price, who tells the steward, who says, "We have this, and we have need of this and this," for one who is insane, for one who is the first wrong-doer. The training rule concerning buying and selling, the tenth, is finished. The second chapter, the Koṭiya Vagga. Its summary: Koṭiya, pure two-parts, six years, a sitting cloth; two hairs, one should pluck, both of various kinds. 3. The Bowl Chapter 1. The Bowl Training Rule 598. At that time the Buddha, the Blessed One, was staying at Savatthi, in Jeta's Grove, at Anathapindika's monastery. At that time, the group of six bhikkhus were accumulating many bowls. People wandering through the monastery saw them and complained, grumbled, and criticized: "How can these Sakyan recluses accumulate many bowls? Will the Sakyan recluses engage in bowl-trading, or will they set up a pottery shop?" The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few desires...pe...