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exchange, cause to be bought," one incurs buying when taking another's suitable requisite, and one incurs selling when giving one's own suitable requisite. Therefore, excluding the five co-dhamma followers, if one, having given one's own suitable requisite in this way, takes a suitable requisite even from one's mother, that is subject to relinquishment. According to the described characteristic, it should be relinquished to any of the Sangha, the group, or an individual. Having caused dyes to be brought by saying, "Having eaten or taken this, bring or make such and such," or having caused implements for blowing or other requisites or new work like ground clearing to be done, if the object exists, it should be relinquished; if it does not exist, only a pācittiya should be confessed. It was laid down in Sāvatthī concerning Upananda regarding the matter of buying and selling. There is no offense for one who asks the price saying, "What is this worth?"; for one who, excluding the person from whose hand one wishes to take the goods, makes another, even that person's son or brother, a suitable agent and says, "Take such and such with this and give it"; for one who, having said, "This is ours, and we have need of this and this," takes what was obtained with one's own money; for one who engages in buying and selling with co-dhamma followers; and for the insane, etc. Here there are three factors: the suitability of the object which one exchanges with one's own money and with which one exchanges, the absence of co-dhamma followers, and the incurring of buying and selling. The rest is just as stated in the explanation of transactions in silver. The explanation of the training rule concerning buying and selling is finished. The second chapter is the chapter on wool. 3. The chapter on bowls 1. The explanation of the training rule concerning bowls In the first of the chapter on bowls, "extra bowl" means one not determined and not assigned. And that, indeed, is one of the superior, medium, or inferior bowls, which is of the proper measure. Its measure is stated in the Pāli text, beginning with "takes half an āḷhaka of rice" (Pārā 602). Here is the determination: taking two Magadhan nāḷis of unblemished old rice grains, well-pounded and purified, and with those grains, cooking rice that is not overcooked, not soggy, not lumpy, very clear, like a heap of jasmine buds, with no water drained off, and placing it completely in the bowl; then, a mung bean soup, of a measure equal to one-fourth of that rice, not too thick, not too thin, easily handled by hand, prepared with all ingredients, should be placed in it. Then, a curry of fish, meat, etc., suitable for the morsel, sufficient for the last morsel, should be placed in it. But ghee, oil, jaggery, juice, gruel, etc., are not counted. For these are just accompaniments to the rice; they cannot be reduced, nor can they be increased. If all of this, when placed in, stands level with the lower rim of the bowl's mouth, or if, when cutting with a thread or hair, it touches the lower end of the thread or hair, this is called the superior bowl. If it stands piled up, exceeding that rim, this is called the superior-inferior bowl. If it does not reach that rim, but remains within, this is called the superior-superior bowl. Half the measure of the superior is the medium. Half the measure of the medium bowl is the inferior. Their distinctions, too, should be understood in the manner stated. Thus, among these nine, the superior-superior and the inferior-inferior are two non-bowls. The remaining seven bowls are called "of proper measure." This is the summary here. The detailed explanation, however, is given in the Samantapāsādikā (Pārā. Aṭṭha. 2.598 onwards). Therefore, having obtained such a properly measured bowl, cooked in a manner suitable for a monk, whether an iron bowl or a clay bowl, and having relinquished the old bowl, it should be determined within ten days. But if even a kākaṇika's worth remains to be given from its original value, it is not suitable for determination. By one who does not relinquish it, it becomes a transgression. should be used. Therein, the characteristics of withdrawal and determination should be understood in the same way as stated in the chapter on robes. The characteristic of designation we will explain later. If, however, some monk who is not using a bowl obtains ten bowls and wishes to use all of them himself, he should determine one bowl, then on the next day withdraw it and determine another. By this method, it is possible to maintain them for a hundred years. But if a bowl has a hole, starting from two finger-breadths below the rim, anywhere, even a hole through which a grain of millet or rice can pass, it is not suitable for determination. It should be determined again after the hole has been made normal. The rest of the abandonment of determination is in the same way as stated for the three robes. This was laid down in Sāvatthī concerning the group of six monks, regarding the matter of holding extra bowls. It is a special enactment. The rest of the description should be understood in the same way as stated in the first training rule of the chapter on robes. The description of the training rule concerning bowls is finished. 2. Description of the Training Rule Concerning Fewer Than Five Bindings In the second, "with fewer than five bindings" means that it does not have five bindings, that is, its five bindings are not complete. The instrumental case here indicates the characteristic of such a thing. Therein, since even a bowl without any bindings does not have five complete bindings, due to their complete absence, it is said in the word analysis, "A bowl with fewer than five bindings means a bowl without bindings or with one binding," and so on (Pārā. 613). And because it is said "with fewer than five bindings," if a bowl has five bindings or the possibility of five bindings, it is not his bowl, therefore it is permissible to announce it to another. But if in a bowl there is even one line measuring two finger-breadths below the rim, then at the lower end of that line, one should pierce it with a bowl-piercer, cook it, and bind it with string, leather straps, or lead wire. To prevent food from sticking to that binding, it should be covered with a lead plate or some other adhesive. It should be taken. And that bowl, having been determined, should be used. Or, having made a fine hole, it should be bound. Having melted molasses, it is permissible to bind with stone powder. But for which there are two cracks, or just one of four finger-breadths, for that, two bindings should be given. For which there are three, or just one of six finger-breadths, for that, three. For which there are four, or just one of eight finger-breadths, for that, four. For which there are five, or just one of ten finger-breadths, that, whether bound or unbound, is not a bowl. Another should be requested. This is the decision regarding clay bowls. But in an iron bowl, even if there are five or more holes, if they are bound smoothly with iron powder, or a nail, or an iron plate, that very one should be used. Another should not be requested. But if even one hole is large, and even if bound with an iron plate, it is not smooth, food sticks in the bowl, this bowl is not allowable. Another should be requested. But whoever, when an iron bowl is thus allowable, or when a clay bowl has less than five bindings, requests another, incurs a wrong-doing in the attempt. Upon obtaining it, it is to be relinquished. It must be relinquished. When relinquishing, it must be relinquished in the midst of the Sangha. Therefore it is said, "It must be relinquished to the assembly of bhikkhus." And in that assembly of bhikkhus, the bhikkhus should naturally gather, each taking their own determined bowl. Then, by the appointed bowl-distributor, having stated the existing qualities of the bowl, the elder should be addressed with "Venerable sir, please take this." If that bowl is not pleasing to the elder, or he does not take it out of contentment, it is allowable. But for one who does not take it out of compassion, there is a wrong-doing. But if he takes it, having given the elder's bowl to the second elder, by this same method, it should be given to the junior bhikkhus of the Sangha. And the bowl relinquished by him is called "the end-of-bowl". That should be given to that bhikkhu. And by him, just as it was requested and taken... then, it should be used carefully. But if, disgusted by it, he discards it in an unsuitable place, or uses it without proper use, or gives it away, he incurs a dukkaṭa. Regarding the Chabbaggiya monks in Sakka, when many bowls were requested, this rule was laid down. It is a general rule, not an order, not bound by a binding, a single binding, a double binding, a triple binding, a quadruple binding, a place without a binding, a place with one, two, three, or four bindings, he causes to be made. Thus, with each bowl, there are ten kinds of bowls, ten ways. However, by way of causing to be made, there are a hundred nissaggiya pācittiyas. There is no offense for a lost bowl, a broken bowl, one's own relatives' invitation, another's relatives' invitation, one who requests for that very purpose, one who takes with his own money, and for the insane and so on. The bowl that is subject to determination has fewer than five bindings, is intended for oneself, the request is not made, and by that, it is obtained. These are the four factors here. The origin and so on are as stated in the Dhovāpana training rule. The explanation of the training rule concerning fewer than five bindings is finished. 3. Explanation of the Medicine Training Rule In the third, "paṭisāyanīyāni" means to be consumed, to be used, is the meaning. By this, it shows there is no offense even if seven days pass for those taken and stored by oneself, for those are not to be consumed.