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reported this matter to the monks. Those monks who were of few wishes... they complained, grumbled, and criticized: "How can monks, having deposited one of the three robes within a dwelling, stay away for more than six nights!" Then those monks, having criticized them in various ways, reported this matter to the Blessed One... "Is it true, monks, that monks, having deposited one of the three robes within a dwelling, stay away for more than six nights?" "It is true, Blessed One." The Buddha, the Blessed One, criticized... "How can these foolish men, monks, having deposited one of the three robes within a dwelling, stay away for more than six nights!" "This, monks, is not for the conviction of the unconvinced... And thus, monks, you should recite this training rule: 653. Now, having completed the Rains Retreat, up to the full moon of Kattika, whatever forest abodes there are which are fearful, which are dangerous. A bhikkhu dwelling in such dwellings, if he wishes, may leave one of the three robes within the village. And there might be some reason for that bhikkhu to be separated from that robe. For a maximum of six nights should that bhikkhu be separated from that robe. If he is separated for more than that, except by the permission of bhikkhus, it is to be relinquished, an offense of expiation. 654. "Upavassaṃ kho pana" means after the rainy season. "Kattikapuṇṇamaṃ" means the full moon of Kattika. [pāci. 573] "Yāni kho pana tāni āraññakāni senāsanānīti" means a forest dwelling is a dwelling at least five hundred bows' length from the western side. [pāci. 573] "Sāsaṅkaṃ nāma" means in the monastery or in the vicinity of the monastery, places where robbers have settled are seen, places where they have eaten are seen, places where they have stood are seen, places where they have sat are seen, places where they have lain down are seen. [pāci. 573] "Sappaṭibhayaṃ nāma" means in the monastery or in the vicinity of the monastery, people killed by robbers are seen, plundered are seen, beaten are seen. [pāci. 573] "Tathārūpesu bhikkhu senāsanesu viharanto" means a bhikkhu dwelling in such dwellings. "Ākaṅkhamāno" means wishing. "Tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ" means the outer robe, or the upper robe, or the under robe. "Antaraghare nikkhipeyya" means he may leave it within the surrounding alms-village. "Siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāyāti" means there might be a reason, there might be a need. "Chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ" means he should be separated for a maximum of six nights. "Aññatra bhikkhusammutiyāti" means except for the permission of bhikkhus. "Tato ce uttari vippavaseyyāti" means if he is separated for more than that, at the rising of the sun on the seventh day, it is to be relinquished. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished: "This robe of mine, Venerable Sirs, has been separated for more than six nights, except by the permission of bhikkhus, it is to be relinquished." this. I give this to the Sangha.”... may give... may give... I give to the venerable. 655. If he stays away for more than six nights, perceiving it as more than six nights, without the Sangha's permission, it is an offense of relinquishment and expiation. If he stays away for more than six nights, being doubtful, without the Sangha's permission, it is an offense of relinquishment and expiation. If he stays away for more than six nights, perceiving it as less than six nights, without the Sangha's permission, it is an offense of relinquishment and expiation. If it is not withdrawn, but he perceives it as withdrawn... if it is not relinquished, but he perceives it as relinquished... if it is not lost, but he perceives it as lost... if it is not destroyed, but he perceives it as destroyed... if it is not burnt, but he perceives it as burnt... if it is not plundered, but he perceives it as plundered, and he stays away, without the Sangha's permission, it is an offense of relinquishment and expiation. If he uses a robe that should be relinquished without relinquishing it, it is an offense of wrong-doing. If he stays away for less than six nights, perceiving it as more than six nights, it is an offense of wrong-doing. If he stays away for less than six nights, being doubtful, it is an offense of wrong-doing. If he stays away for less than six nights, perceiving it as less than six nights, there is no offense. 656. There is no offense if: he stays away for six nights; he stays away for less than six nights; he stays away for six nights, then enters the village boundary again, stays, and departs; he withdraws it within six nights; he relinquishes it; it is lost; it is destroyed; it is burnt; it is seized by force; it is taken by trust; with the Sangha's permission; for one who is insane; for one who is the first offender. The training rule concerning doubt is finished, the ninth. 10. The training rule concerning dedicated offerings 657. At that time, the Buddha, the Blessed One, was staying in Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time, in Savatthi, a meal with robes was prepared for a certain group for the Sangha—"We will feed them and then clothe them with robes." Then the group of six bhikkhus approached that group; having approached, they said to that group, "Friends, give us these robes." "Venerables, we will not give them. For us, a meal with robes for the Sangha is arranged annually." "Friends, many Givers to the Sangha, many benefactors of the Sangha. We, relying on you, seeing you, dwell here. If you do not give to us, then who indeed will give to us? Give, friends, these robes to us. Then that group, being pressed by the group-of-six monks, the robes that had been prepared, gave to the group-of-six monks, and served the Sangha with food. Those monks who knew that food with robes had been prepared for the Sangha, but did not know it had been given to the group-of-six monks, they said thus: "Offer, friends, the robes to the Sangha." "There are none, sirs. The robes that had been prepared, the venerable group-of-six appropriated for themselves." Those monks of few wishes... they complained, grumbled, and criticized: "How can the group-of-six monks, knowing a gain intended for the Sangha, appropriate it for themselves!" Then those monks, having criticized the group-of-six monks in many ways, reported this matter to the Blessed One... "Is it true, monks, that you, knowing a gain intended for the Sangha, appropriated it for yourselves?" "It is true, Blessed One." The Buddha, the Blessed One, criticized... "How can you, foolish men, knowing a gain intended for the Sangha, appropriate it for yourselves! This, foolish men, is not for the confidence of those without confidence... And thus, monks, you should recite this training rule: 658. "Whatever monk, knowing a gain intended for the Sangha, should appropriate it for himself, it is an offense entailing relinquishment and confession." 659. "Whatever" means whoever, of whatever kind... "Monk" means... the monk intended in this context. "Knowing" means one knows oneself, or others report it to him, or he reports it. "Intended for the Sangha" means it has been given to the Sangha, dedicated. "Gain" means robes, almsfood, lodgings, medicines for the sick, and other requisites. A bean, even a lump of powder, even a tooth-stick, even a piece of thread. "Designated" means if the statement "We will give" or "We will do" is broken. He designates it for himself, a dukkaṭa offense in the attempt. By acquisition, it becomes subject to relinquishment. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, O bhikkhus, it should be relinquished... "This, venerable sirs, is a gain designated for the Sangha, which I, knowing, designated for myself, and which is subject to relinquishment. I relinquish this to the Sangha."... "May he give..."... "May they give..."... "I give to the venerable one." 660. When it is designated, with the perception that it is designated, he designates it for himself, an offense of relinquishment and expiation. When it is designated, being in doubt, he designates it for himself, an offense of dukkaṭa. When it is designated, with the perception that it is not designated, he designates it for himself, no offense. That which is designated for the Sangha, he designates it for another Sangha or for a cetiya, an offense of dukkaṭa. That which is designated for a cetiya, he designates it for another cetiya or for the Sangha or for an individual, an offense of dukkaṭa. That which is designated for an individual, he designates it for another individual or for the Sangha or for a cetiya, an offense of dukkaṭa. When it is not designated, with the perception that it is designated, an offense of dukkaṭa. When it is not designated, being in doubt, an offense of dukkaṭa. When it is not designated, with the perception that it is not designated, no offense. 661. No offense if, when asked "Where shall we give?", he says, "Give it where your offering might be used, or might be repaired, or might last long, or where your mind is pleased." for one who is insane, for the first offender. The training rule concerning designation, the tenth, is finished. The Chapter on Bowls, the third. Its summary – Two bowls, and medicine, rain-cloth, the fifth is giving; having someone weave it oneself, exceeding, with doubt, and with Sangha property. 662. The thirty rules of relinquishment and expiation, venerable sirs, have been recited. Concerning them, I ask the venerable ones: "Are you pure in this?" A second time I ask: "Are you pure in this?" A third time I ask: "Are you pure?" "You are pure, venerable ones, therefore be silent. Thus I hold this." The section on relinquishment is finished. The Pārājika text is finished.