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Even if they don't consume it, they carry only a little after paying cartage. But if other people, villagers living not far from that grove, have a grove near the monastery, they approach the community and ask for that grove in exchange for their own grove. The community should accept it after announcing, "The community agrees." Even if the monks have a thousand trees and the people have five hundred, it should not be said, "Your grove is small." For although this one is small, it yields more income than the other. Even if gives equally. Thus, it should be taken that it can be enjoyed at any desired moment. If, however, people have more trees, it should be said: “Surely, you have more trees.” If they say: “May our merit be abundant, we give to the Saṅgha,” it is proper to accept, having informed them. If the bhikkhus’ trees are fruit-bearing, and the people’s trees are not yet bearing fruit, even if they are not bearing, it should be accepted, as they will bear soon. If the people’s trees are fruit-bearing, and the bhikkhus’ trees are not yet bearing fruit, it should be said: “Surely, your trees are fruit-bearing.” If they give, saying: “Please accept, venerable sirs, it will be our merit,” it is proper to accept, having informed them. Thus, one monastery should be exchanged for another. By this same method, monastery land, and vihāra, and vihāra land should be exchanged for a monastery. And with monastery land, whether large or small, monastery, monastery land, vihāra, vihāra land. How should one vihāra be exchanged for another? If the Saṅgha has a house within the village, and people have a palace in the middle of a vihāra, and both are equal in value, if people request that house for that palace, it is proper to accept. If the bhikkhus’ house is more valuable, and it is said: “Our house is more valuable,” but they say: “Although it is more valuable, it is unsuitable for renunciants; renunciants cannot live there. But this is suitable, please accept it,” even so, it is proper to accept. If, however, the people’s house is more valuable, it should be said: “Surely, your house is more valuable.” If they say: “Let it be, venerable sirs, it will be our merit, please accept,” then it is proper to accept. Thus, one vihāra should be exchanged for another. By this same method, vihāra land, and monastery, and monastery land should be exchanged for a vihāra. And with vihāra land, whether valuable or inexpensive, vihāra monasteries, monastery grounds, parks, and park grounds. Thus, the exchange of immovable property for immovable property should be understood. Regarding the exchange of heavy goods for heavy goods, whether a bed or a chair is large or small, even if it has four-finger legs, or was made by village boys playing in sand houses, from the time it is given to the Sangha, it is heavy goods. Even if kings, great ministers, and so forth give a hundred beds or a thousand beds at one stroke, all suitable beds should be accepted. Having accepted them, they should be given out in order of seniority, saying, "Enjoy them for the Sangha's use," and not given for personal use. Extra beds may be arranged in storerooms and so forth to place bowls and robes. A bed given outside the boundary, saying, "We give it to the Sangha," should be given to the Sangha elder's dwelling place. If there are many beds there, there is no need for a bed; where there is a need in a dwelling place, it should be given, saying, "Enjoy it for the Sangha's use." With an expensive bed, worth a hundred, or a thousand, or a hundred thousand, one may obtain a hundred other beds; it should be exchanged and taken. Not only a bed for a bed, but also parks, park grounds, monasteries, monastery grounds, chairs, cushions, and pillows may be exchanged. The same method applies to chairs, cushions, and pillows. In these, what is suitable and unsuitable is as stated. What is unsuitable should not be used. What is suitable should be used for the Sangha's use. Unsuitable or expensive items, or suitable items, may be exchanged for the aforementioned things. However, there is no such thing as a cushion or pillow that is not heavy goods. Iron pots, iron vessels, and iron cauldrons— these three, whether large or small, even those that hold only a handful of water, are heavy goods. An iron ladle, however, made of any kind of iron— black iron, copper iron, round iron, or bell metal— in Sri Lanka, if it holds a pāda, it should be divided. A measure, they say, takes five nāḷis of a Magadhan nāḷi. What takes more than that is heavy property. These are the iron vessels mentioned in the Pāli. But even those not mentioned in the Pāli, such as pitchers, receivers, ladles, spoons, pans, plates, bowls, boxes, charcoal shovels, incense spoons, and so on, whether small or large, are all heavy property. A bowl, an irregular plate, and a copper plate, these are consumable. Bronze or round iron vessels, or variations of vessels, are permissible for communal use or as lay-made items, but not for individual use. Even bronze or similar vessels given to the Sangha are not permissible as personal belongings. "They should be used only as lay-made items," it is stated in the Mahāpaccari. But apart from variations of vessels, among other permissible iron items – an eye-ointment box, an eye-ointment stick, an ear-cleaner, a needle, a leaf-needle, a small knife, a small chisel, a small tool, an awl, a key, a lock, a pair of scissors, a drill, a snuff-box, a sling, an iron hammer, an iron wall, an iron ball, an iron lump, an iron ring, and any other scattered iron items are consumable. But smoke-pipes, lamps with multiple wicks, tree-lamps, hanging lamps, figures of women, men, or animals, or other items to be placed on walls, roofs, doors, and so on, down to an iron peg, all iron items are heavy property. Even if acquired personally, they should not be used for individual consumption, but are permissible for communal use or as lay-made items. The same rule applies to lead items. Plates, bowls, and so on, made of milky stone are also heavy property. But a small pot, or an oil vessel, if it exceeds the measure for feet, is heavy property. Gold, silver, pearl, coral, or crystal vessels are not permissible even as lay-made items, much less for communal or individual use. But for the use of a dwelling, all items, whether raw or finished, are permissible. Thus. Among saws and the like, a chisel with which, apart from cutting sticks or trimming sugarcane, no other major work can be done, this is divisible. A chisel larger than that, made in any way, is a heavy item. But an axe, even a surgeon's lancet, is a heavy item. Regarding a hatchet, the decision is the same as for an axe. But one made for a short weapon, this is untouchable. A spade, even if only four fingers long, is a heavy item. A pickaxe, whether square-mouthed or trough-mouthed, bent or straight, even if for piercing a broom handle, if it has a handle, is a heavy item. But a tool for digging broom handles, without a handle, just the blade, which can be carried by putting it in a bag, that is divisible. A spike is also included with pickaxes. If people have given chisels and the like to the monastery, and their houses are burnt or plundered by thieves, and they say, 'Give us, venerable sirs, the implements, we will make them normal again,' they should be given. If they bring them back, they should not be prevented; even if they don't bring them back, they should not be reproached. For blacksmiths, carpenters, plasterers, reed-workers, jewelers, and leaf-stitchers, anvils, hammers, tongs, scales, and the like, all iron implements, from the time they are given to the Sangha, are heavy items. The same rule applies to the implements of tin-beaters, goldsmiths, and leather-workers. But there is this distinction: among the implements of tin-beaters, the tin-cutting knife; among the implements of goldsmiths, the gold-cutting knife; among the implements of leather-workers, the small knife for piercing prepared leather – these are divisible items. Among the implements of barbers and tailors, except for the large scissors, the large tongs, and the large board, everything is divisible. Large scissors and the like are heavy items. Among creepers and the like, any creeper, such as a rattan creeper, that is half an arm's length, given to the Sangha or grown there, preserved and protected, is a heavy item, that s When monastery work and stupa work are done, if there is a surplus, it is permissible to use it for personal work; but if unguarded, it is not heavy property. Ropes or straps made of thread, bark-fiber, coconut-fiber, or leather, or made by twisting bark-fiber and coconut-fiber, whether single-twisted or double-twisted, from the time they are given to the Saṅgha, they are heavy property. But thread given untwisted, and bark-fiber, and coconut-fiber, are divisible. Those by whom these ropes, straps, and so on are given, if they take them for their own use, they should not be prevented. Any bamboo, even just an eight-finger needle-handle, whether given to the Saṅgha or grown there, if guarded and protected, is heavy property. If there is a surplus after monastery work and stupa work are done, it is permissible to give it for personal work. But a foot-holding oil-container, a pair of scissors, a sandal-stick, an umbrella-handle, and umbrella-ribs, these here are divisible property. People whose houses have burned down, if they take them and go, should not be prevented. By one taking guarded and protected bamboo, an equal or greater amount of permanent property, even of that value, must be taken after making compensation. By one taking without making compensation, it must be used right there; at the time of departure, it must be left in the Saṅgha's dwelling, and one must go. By one who has taken it carelessly and gone, it must be sent back. By one who has gone to another country, it must be left