English
in such a rare place only is it a heavy item. This, then, is the ruling on *kiṃsuka* leaves, ear ornaments, palm leaves, and so on. A palm leaf too should be discussed in this same place. For a palm leaf too, in a self-grown palm grove, only in a place demarcated by the Saṅgha is it a heavy item, not beyond that. In planted palms, all is a heavy item. Its measure: even a hollow book of eight finger-breadths at the lower end. Grass too should be included here and discussed. Where there is no grass, however, they cover it with *muñja*, straw, reeds, coconut leaves, and so on. Therefore, these too are included with grass. Thus, any grass, a fistful of *muñja*, straw, and so on, and even one coconut leaf and so on, given to the Saṅgha, or grown there, or grass grown in the Saṅgha's grass-plot outside the monastery, protected and guarded, is a heavy item. That, however, when Saṅgha-business and shrine-business are done, the excess may be given for personal business. The same method applies to the bamboo mentioned below. In flower-offering, "having released the flowers from so many trees, let them bring gruel, rice, and clothes, let them bring them for the repair of lodgings," thus, in a specified place only are the flowers heavy items. On the other bank, novices gather flowers and make a pile, a monk endowed with five qualities, having counted the Saṅgha, makes portions, he may give to the assembled company without asking the Saṅgha; but with one who is not approved, it should be given only after asking. But for whom is a bhikkhu allowed to give flowers, and for whom is he not? To parents, even by taking them home, or having them called from home, he is allowed to give, saying, "Make an offering to the grounds," but he is not allowed to give for the purpose of adornment. But to other relatives, they should not be taken and given, but having them called, they should be given, saying, "Make an offering." To other people who have come to a place of worship, he is allowed to give without expecting anything in return; it is not called a gift of flowers. Many flowers bloom in the monastery. A bhikkhu, while wandering for alms, seeing people, should say, "Many flowers are in the monastery, make offerings." There is no fault in merely speaking. But he should not speak with the thought, "People will bring food and edibles." If he speaks, the food and edibles should not be consumed. People, according to their nature, asking, "Are there flowers in the monastery?" say, "We will come to the monastery on such and such a day, do not let the novices pick the flowers." The bhikkhus forgot to tell the novices. The novices picked the flowers and kept them. The people approached the bhikkhus and said, "Venerable sirs, we informed you on such and such a day, 'Do not let the novices pick the flowers.' Why did you not prevent them?" "Mindful, I forgot, the flowers were picked only just now, the offering has not yet been made," should be said. "Take them, make offerings," should not be said. If he says it, the alms should not be consumed. Another bhikkhu tells the novices, "The villagers of such and such a village said, 'Do not pick the flowers.'" The people also, bringing alms and giving a donation, say, "Our people are not many, order the novices to pick the flowers with us." "The novices have received alms; those who do not go for alms round will know themselves, lay followers," should be said. Having obtained this much guidance, there is no fault in having the novices, as sons or brothers, pick the flowers; it is a gift of flowers. is not considered. In giving fruit, the fruit itself, like a flower, is a limited valuable item. If there are many fruits and non-fruits in the monastery, and uncomfortable people come and beg, the monks are not willing to give, saying, "It belongs to the Sangha." The people, feeling remorseful, scold and insult. What should be done in that case? An agreement should be made, distinguishing by fruits or trees: "Those taking so many fruits from such and such trees, or those taking fruits from such and such trees, should not be prevented." However, thieves or powerful people taking by force should not be prevented; angered, they might destroy the entire monastery. But the danger should be explained. In giving bathing powder, ground bathing powders are not valuable items. Only unground tree bark is a valuable item. But the powder is suitable for a non-sick person for dyeing. For a sick person, any kind of powder is suitable. Clay should also be included here and discussed. Clay is a valuable item only where it is scarce. Even that is only about thirty palas in weight at the lowest limit; below that, it is not a valuable item. In giving tooth sticks, an uncut tooth stick is a valuable item. Those novices who receive a turn for tooth sticks from the Sangha are not allowed to give them individually to their teachers and preceptors. But those who have taken a turn, having specified, "So many tooth sticks should be brought," are allowed to give the excess to their teachers and preceptors. A monk should not take many tooth sticks from the tooth stick rack; only one should be taken daily. Even one living separately should count the Sangha of monks and take only as many as he is entitled to; if guests arrive in between, or if one is departing in a certain direction, one should bring them back and place them in the place where they were taken. In "flattery," flattery means placing oneself in a low position like a slave and smoothing over even the harsh words of another. Speaking with eagerness for what is dear. Being like lentil soup: this is a designation for living a life of deception. Just as in lentil soup being cooked, many lentils are cooked, but few are not; so too, in a person living a life of deception, much is false, little is true. Or, just as there is no place where lentil soup does not penetrate, so too, there is no speech that does not penetrate a person of deceptive conduct; it stands like a crossroads, established in whatever direction one desires. Therefore, that deceitfulness of his is called being like lentil soup. Being a go-between: the state of being a go-between's work. For the work of a go-between is go-betweening, the state of that is being a go-between; this is a designation for amusing children with decorations and the like. Being a messenger: carrying messages to and from laypeople in other villages and countries. For this being a messenger means that one earns a living by going somewhere with messages from one's own parents, and those who support one's parents. It is also permissible to carry messages for builders doing work for a shrine or the Sangha or oneself. When people say, "We will give a donation, we will make an offering, tell the community of monks," or give alms food or medicine or robes, saying, "Give it in the name of such and such a elder," or send garlands, perfumes, ointments, or flags and banners, saying, "Make an offering at the monastery," it is all permissible to carry; it is not called being a messenger. But for one who goes carrying messages for others, there is an offense at every step. By one or another: by one or another of these, such as bamboo donations, being a storekeeper of medical supplies, being a collector of alms food, being a supporter of the Sangha, being a supporter of shrines, or by any of such kinds of wrong livelihood. Condemned by the Buddhas: condemned and prohibited by the Buddhas. This is called: this all. is called improper conduct. The explanation of conduct should be understood in the manner opposite to what has been stated. 514. In the explanation of pasture, too, the reason for mentioning improper pasture first should be understood in the same way as stated below. Here, 'pasture' means a suitable place to approach for the sake of alms and so on, and 'improper pasture' means an unsuitable place. 'A prostitute is a pasture' means a prostitute is an improper pasture; it means a place approached through friendship and intimacy. Here, 'prostitute' means women who live by their beauty. One who approaches them out of easy familiarity, friendship, intimacy, and affection is said to frequent an improper pasture. Therefore, it is not proper to approach them in this way. Why? Because of the loss of protection. For one who approaches in this way, the monastic life, which has been protected and guarded for a long time, is destroyed in a few days; even if it is not destroyed, one incurs blame. However, one who approaches for the sake of offerings should approach with mindfulness established. 'Widows' are said to be those whose husbands are dead or whose husbands have gone abroad. 'Elderly unmarried women' means old unmarried women. 'Eunuchs' means impotent men who are full of worldly talk, whose defilements are rampant, and whose burning is not calmed. In approaching all of them, the danger should be understood in the manner stated. The same method applies to nuns. Moreover, monks are those whose celibacy is rampant, and so are nuns. They, through intimacy with each other, destroy the monastic life that has been protected and guarded in a few days. However, it is proper to go to inquire about the sick. It is proper for a monk to go to nuns to obtain flowers for the purpose of offering or for the purpose of giving advice. 'Drinking house' means a house for drinking liquor. It is not separate from drunkards who cause obstacles to the holy life. It is not proper to approach them there in a sociable manner; it is an obstacle to the holy life. In 'He lives in close association with kings,' etc., 'kings' means those who rule the kingdom, whether they are consecrated or not. 'Royal ministers' means those who possess great authority similar to the authority of kings. Endowed with pride. 'Titthiya' means those of wrong views, external wanderers. 'Titthiya-disciples' means those who provide requisites to them out of devotion.