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other monks, not receiving any, become annoyed, but this is merely annoyance. But if there is a famine, and even sixty people live relying on one jackfruit tree, at such a time, for the sake of supporting everyone, it should be divided and eaten. This is proper. But as long as the agreement is not... Until it ceases, what they eat is well-eaten. But when does the agreement cease? When the harmonious Sangha assembles and announces: "From now on, divide and eat." But in a monastery with one bhikkhu, even if one announces it, the former agreement ceases. If, when the agreement has ceased, the novices neither drop from trees, nor take from the ground and give to the bhikkhus, but wander about kicking the fallen fruits with their feet, from a tenth part up to half the fruit, a share should be made for them. Surely, out of greed for the share, they will bring and give. Again, when there is plenty, and lay attendants come, and having done branch-clearing etc., protect the trees, no share should be given to the novices. It should be divided and consumed. "There are fruits in the monastery," people from nearby villages, for the sake of the sick or pregnant women, come and ask: "Give one coconut, give a mango, give a breadfruit." Should it be given or not? It should be given. For if not given, they become displeased. But by one who gives, having assembled the Sangha, and announced it up to three times, and performed the 'asking permission' act, only then should it be given. Or an agreement should be made and established. And it should be done thus: A competent bhikkhu, with the Sangha's permission, should announce: "People from nearby villages come and ask for fruits for the sick and others. Two coconuts, two palmyra fruits, two jackfruits, five mangoes, five bananas— for those taking these, there is no prohibition. And for those taking fruit from such-and-such a tree and such-and-such a tree, there is no prohibition. This pleases the Sangha of bhikkhus." This should be said three times. From then on, those asking by naming the sick and others should not be told, "Take it." But the rule should be explained: "For those taking coconuts and so on, with this specified limit, and for those taking fruit from such-and-such a tree and such-and-such a tree, there is no prohibition." "Done." But having considered, it should not be said, "This is a sweet-fruited mango, take from here." However, at the time of distributing fruit, to those who have come, half should be given with consent; without consent, it should be given after asking permission. If a caravan leader whose provisions are exhausted, or a traveler on the road, or any other lord comes and asks, it should be given after asking permission. One who takes by force and eats should not be prevented. For if he is angry, he might even cut down the trees, or do other harm. If one comes to a private monastery and asks for a sick person from the village, it should be said, "We planted this for shade and so forth; if there is any, you know." But if the trees are laden with fruit, and they tie thorns and eat according to the fruit season, it should be given without expectation. One who takes by force should not be prevented; the reason here is as stated before. If there is a fruit grove of the Sangha, and it does not receive care, if someone takes care of it with a sense of duty, it belongs to the Sangha. Or if the Sangha entrusts it to some capable bhikkhu, saying, "Good sir, take care of this and give it," if he takes care of it with a sense of duty, even so, it belongs to the Sangha. But for one who expects a share, a share should be made of a third or a half. If, however, saying, "It is a heavy task," he is unwilling with this much, then making everything his own, it should be said, "Give a tenth of the original share and take care of it." But because it is heavy property, it should not be given by way of cutting off the root. If he gives the original share and eats, or makes it an unbuilt dwelling, or takes care of a built dwelling and hands over the grove to dependents, they too must give the original share. But when the bhikkhus themselves are able to take care of it, then it should not be given to them to take care of, and they should not be prevented during the time they are taking care of it; they should be prevented at the time of taking care. It should be said, "You have eaten much; now do not take care of it; the community of bhikkhus will take care of it." But if neither with a sense of duty There is an arrival, not by a formal act, the Sangha is not able to care for it. One, without asking, cares for it, increases the formal act, and expects a return. By an act of announcement, the formal act is increased and should be given. Thus, all of this is a characteristic of action. The act of announcement goes to these five places. In the distinction of motion-action places, "May the Sangha, venerable sirs, listen to me. The venerable one of such-and-such a name, of such-and-such a name, is an aspirant for ordination. He has been instructed by me. If it is suitable for the Sangha, let the one of such-and-such a name come." Thus, "Come!" should be said. This is called the bringing in of an ordination aspirant. "May the venerable ones listen to me. This bhikkhu of such-and-such a name, a Dhamma speaker, neither the Sutta comes to him, nor the Suttavibhanga. He, not discerning the meaning, obstructs the meaning by the shadow of the letter. If it is suitable for the venerable ones, having expelled the bhikkhu of such-and-such a name, the rest of us would settle this dispute." Thus, in a decision by a committee, the expulsion of a Dhamma-speaking bhikkhu is called expulsion. "May the Sangha, venerable sirs, listen to me. Today is the Uposatha, the fifteenth day. If it is suitable for the Sangha, let the Sangha perform the Uposatha." Thus, a motion established for the purpose of the Uposatha act is called Uposatha. "May the Sangha, venerable sirs, listen to me. Today is the Pavāraṇā, the fifteenth day. If it is suitable for the Sangha, let the Sangha perform the Pavāraṇā." Thus, a motion established for the purpose of the Pavāraṇā act is called Pavāraṇā. "May the Sangha, venerable sirs, listen to me. The venerable one of such-and-such a name, of such-and-such a name, is an aspirant for ordination. If it is suitable for the Sangha, I would instruct the one of such-and-such a name." "If it is suitable for the Sangha, let the one of such-and-such a name instruct the one of such-and-such a name." "If it is suitable for the Sangha, I would question the one of such-and-such a name about the obstructing factors." "If it is suitable for the Sangha, let the one of such-and-such a name question the one of such-and-such a name about the obstructing factors." "If it is suitable for the Sangha, I would such-and-such (So-and-so) should ask about the Vinaya. If it is suitable for the Saṅgha, so-and-so should ask so-and-so about the Vinaya. If it is suitable for the Saṅgha, I, being asked about the Vinaya by so-and-so, should answer. If it is suitable for the Saṅgha, so-and-so, being asked about the Vinaya by so-and-so, should answer. A motion thus established to appoint oneself or another is called 'appointment'. May the Saṅgha, venerable sirs, listen to me. This robe, forfeited by the monk so-and-so, has been given up to the Saṅgha. If it is suitable for the Saṅgha, the Saṅgha should give this robe to the monk so-and-so. If it is suitable for the venerable ones, the venerable ones should give this robe to the monk so-and-so. Thus, the giving of forfeited robes and bowls, etc., is called 'giving'. May the Saṅgha, venerable sirs, listen to me. This monk so-and-so remembers an offense, reveals it, makes it manifest, confesses it. If it is suitable for the Saṅgha, I should receive the offense of the monk so-and-so. If it is suitable for the venerable ones, I should receive the offense of the monk so-and-so. He should be told: "Do you see (it)?" "Yes, I see (it)." "You should restrain yourself in the future." Thus, the receiving of an offense is called 'receiving'. May the resident venerable ones listen to me. If it is suitable for the venerable ones, we should now perform the Uposatha, recite the Pātimokkha, and make the Pavāraṇā at the coming time. If, monks, those monks who are quarrelsome, contentious, disputatious, talkative, causing disputes in the Saṅgha, should remain at that time, the resident monks should be informed by a competent and capable resident monk: "May the resident venerable ones listen to me. If it is suitable for the venerable ones, we should now perform the Uposatha, recite the Pātimokkha, and make the Pavāraṇā at the coming full moon." Thus, such a postponement of the Pavāraṇā is called 'postponement'. All should assemble together. should be recited. Having assembled, a competent and capable monk should inform the Saṅgha: “May the Saṅgha, venerable sirs, hear me. While we were living quarreling, disputing, arguing, much unmonkly conduct was committed, much speech was transgressed. If we were to make each other liable for these offenses, that case might lead to harshness, to violence, to schism. If it is agreeable to the Saṅgha, the Saṅgha should settle this case by covering with grass, except for grave offenses, except for matters related to laypeople.” Thus, having settled by covering with grass, the first and all-inclusive motion is called the mark of action. Similarly, thereafter, two motions, one for each side, thus, the aforementioned types of reinstatement, expulsion… …and the mark of action itself, the ninth— thus, a motion-action goes through these nine stages. However, in the types of actions with a second motion, the expulsion mentioned in the Khandhaka is by way of turning down the bowl of the elder Licchavi. And the reinstatement mentioned by way of turning up his bowl should be understood. The appointment should be understood