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It falls under the description of "this is ours." If that bowl is expensive, and the bhikkhu's article is inexpensive, and the owner of the bowl does not know its inexpensive nature, the bowl should not be accepted. "My article is..." should be told: "It is expensive." For if, knowing it is expensive, he takes it by deception, he incurs the obligation to have the acquired goods valued. If the owner of the bowl says, "Let it be, venerable sir, the rest will be my merit," and gives it, it is allowable. To the one who makes it allowable: He takes the goods from someone's hand, and setting that person aside, he makes another, even that person's son or brother, the one who makes it allowable, and tells him, "Take this item and give it." If that person is clever, he repeatedly bargains and takes it; one should remain silent. If he is not clever, and does not know how to take it, and the merchant deceives him, he should be told, "Do not take it." "This is ours": At the beginning, he says, "This received oil or ghee is ours, and we need something else that has not been received by another." If that person takes it and gives something else, one should not first have one's own oil measured. Why? Because there is remaining oil in the measure, and if that is measured later, it would spoil the unreceived item. The rest is clear. Six origins, an action, not a perception-release, without thought, a blameworthy regulation, bodily action and verbal action, three thoughts, three feelings. The explanation of the training rule on buying and selling is finished. The second chapter, the Kosiyavagga, is finished. 3. The Bowl Chapter 1. Explanation of the Bowl Training Rule 598. At that time: the training rule concerning bowls. Therein, "bowl merchants" means those who wander in villages and towns and engage in bowl trade. "Or a pottery shop" means "amattāni" are called vessels, those whose goods they are, are "āmattikā," the shop of those "āmattikā" is "āmattikāpaṇaṃ," meaning a shop of potters' wares. 602. "Three kinds of bowls": There are three sizes of bowls. "It holds half an āḷhaka of cooked rice": It holds the cooked rice of two nāḷis of rice according to the Magadhanāḷi. The Magadhanāḷi is said to be twelve and a half palas in the Andhakaṭṭhakathā. In Sri Lanka, the ordinary nāḷi is large, the Tamil nāḷi is small, the Magadha A measure called nāḷi. One Sinhala nāḷi is one and a half Magadhan nāḷis. So it is said in the Great Commentary. "A fourth part of food" means food equal to a fourth part of the rice. This should be understood as a hand-held mung bean soup. "Suitable curry" means curry suitable for that rice, such as fish, meat, vegetables, fruits, shoots, and so on. Here is the determination: Taking two Magadhan nāḷis of unblemished, old, fine rice grains, well-pounded and purified, with these grains, cooking rice that is not sticky, not wet, not lumpy, very clear, like a heap of jasmine buds, and drained of water. Placing it entirely in the bowl, a fourth part of that rice in amount, a mung bean soup, not too thick, not too thin, hand-held, prepared with all ingredients, should be placed in it. Then, suitable for each mouthful, enough for the last mouthful, fish, meat, etc., curry should be placed. But ghee, oil, buttermilk, sour gruel, and so on, are not counted. For they are merely accompaniments to the rice, and cannot be reduced or increased. If all this, when placed, stands level with the lower rim of the bowl's mouth, or if one cuts it with a thread or a hair, it touches the lower end of the thread or hair, this is called the "excellent" bowl. If it stands heaped up, exceeding that line, this is called the "lesser excellent" bowl. If it does not reach that line, but remains within, this is called the "most excellent" bowl. "A nāḷi of rice" means rice from one nāḷi of grains of the Magadhan nāḷi. "A pattha of rice" means rice from half a nāḷi of the Magadhan nāḷi. The rest should be understood in the manner stated. But this is a difference in name only: if all the nāḷi-rice, etc., placed, stands level with the lower line in the manner stated, this is called the "medium" bowl. If it stands heaped up, exceeding that line, this is called the "lesser medium" bowl. If it does not reach that line, remaining within... that is it. This is called the medium-excellent bowl. If all the rice-porridge, etc., placed in it stands level with the lower rim, this is called the inferior bowl. If it stands piled up, exceeding that rim, this is called the inferior-inferior bowl. If it does not reach that rim, but is contained within it, this is called the inferior-excellent bowl. Thus there are these nine bowls. Among them, two are not bowls: the excellent-excellent and the inferior-inferior. For it is said, "Then the excellent is not a bowl, the inferior is not a bowl," referring to these. For the excellent-excellent is called "then the excellent is not a bowl" because it is more excellent than the excellent. And the inferior-inferior is called "then the inferior is not a bowl" because it is more inferior than the inferior. Therefore, these should be used for eating as a vessel, but they are not suitable for determination, nor suitable for assignment. The other seven, however, should be used after determining or assigning them. If one does not do so and allows the ten days to pass, there is an offense of relinquishment and expiation. This means that if one allows any of those seven kinds of bowls to exceed the ten-day limit, there is an offense of relinquishment and expiation. 607. "He uses a bowl that should be relinquished without relinquishing it." If he drinks gruel and washes it, there is an offense of wrong-doing. If he eats a snack and eats a meal and washes it, there is an offense of wrong-doing. Thus, for each act of use, there is an offense of wrong-doing. 608. "No offense if he determines or assigns it within ten days." Here, the suitability for determination and assignment, even for one of the proper measure, should be understood thus: an iron bowl, baked five times, and an earthenware bowl, baked twice, are suitable for determination, only when the full price that should be given for them has been given. If even one baking is lacking, or if even a farthing's worth of the price has not been given, it is not suitable for determination. Even if the owner of the bowl says, "When you have the money, you can give it then; determine it and use it," it is still not suitable for determination. For due to the lack of baking, it does not count as a bowl. Due to the whole or a part of the price not being given, it does not become one's own property; it belongs to another. it is. Therefore, only when the cooking and the root are finished does it become subject to determination. That which is subject to determination, that is also subject to stipulation. Whether it has come to hand or not, it must be determined or stipulated. If a bowl-maker, having received the root, and wishing to give it himself, says, "Venerable sir, I will make your bowl and cook it and set it aside on such-and-such a day," and the bhikkhu exceeds ten days from the day specified by him, it is an offense entailing relinquishment. But if the bowl-maker says, "I will make your bowl, cook it, and send it to the Sangha," and does so, but the bhikkhu sent by him does not inform that bhikkhu, and another, having seen or heard, informs him, "Venerable sir, your bowl is finished," this information is not valid. But when the one sent by him informs him, if he exceeds ten days from the day of hearing his words, it is an offense entailing relinquishment. If the bowl-maker says, "I will make your bowl, cook it, and send it by someone's hand," and does so, but the bhikkhu who has brought the bowl places it in his own dwelling and does not inform him, and someone else says, "Venerable sir, is the bowl brought just now beautiful?" "Where, friend, is the bowl?" "It was sent by the hand of so-and-so." This statement is also not valid. But when that bhikkhu gives the bowl, if he exceeds ten days from the day of receiving it, it is an offense entailing relinquishment. Therefore, it must be determined or stipulated without exceeding ten days. There are two ways of determining a bowl: one determines it by body, or one determines it by speech. According to these, one who is determining it, having relinquished the old bowl which is present or absent, saying, "I relinquish this bowl," or "I relinquish that bowl," or having given it to another, should touch the new bowl, wherever it may be, with his hand, and say, "I determine this bowl..." by making a mental resolve, "I resolve," and by making a bodily gesture, he should resolve with his body, or by breaking speech, he should resolve with his speech. Here there are two kinds of resolution: if it is within arm's reach, "I resolve this bowl" should be spoken. If it is inside a room, or on an upper terrace, or in a nearby monastery, he should identify the place where it is kept and say, "I resolve that bowl." One who resolves may resolve alone, or he may resolve in the presence of another. There is this advantage in resolving in the presence of another: if a doubt arises, "Is it resolved by me or not?" the other will remind him and resolve the doubt. If someone obtains ten bowls and wishes to use all of them himself, not all should be resolved. One bowl should be resolved, and on the next day, that one should be revoked and another resolved. By this method, it is possible to maintain them for a hundred years. How might the resolution of such a heedful bhikkhu be abandoned? It might. For if he gives the bowl to another, or goes astray, or renounces the training, or passes away, or his gender changes, or he revokes it, or there is a hole in the bowl, the resolution is abandoned. This has also been said: "By giving, going astray, renouncing, by passing away, by change of gender, by revoking,