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Vessels made of gold, silver, bronze, or crystal, are not permissible, even if they are gifts from laypersons. However, for the use of a dwelling, all items, whether touchable or untouchable, are permissible. Among axes and so on, an axe with which no major work can be done, other than cutting tooth-sticks or peeling sugarcane, is divisible. The rest, made in any way, are heavy property. However, an axe, down to a surgeon's lancet, is heavy property. So too is a hatchet. But that which is made in the form of a weapon is untouchable. A spade, a stick, A digging tool for binding is not a light article. But a digging tool for a broom handle, just the blade without a handle, which can be carried in a basket, that is shareable. Even a pickaxe is included with digging tools. If people have given tools like axes to the monastery, and their homes are burnt or plundered, and they say, "Give us, venerable sirs, our tools, we will bring them back again," they should be given. If they take them, they should not be prevented. Even if they do not bring them back, they should not be reproached. For blacksmiths, carpenters, plasterers, reed-workers, jewelers, and leaf-binders, all iron tools like anvils, hammers, tongs, and scales, from the time they are given to the Sangha, are heavy articles. The same rule applies to the tools of tin-workers, goldsmiths, and leather-workers. But there is this distinction: among tin-worker's tools, the tin-cutting knife; among goldsmith's tools, the gold-cutting knife; among leather-worker's tools, the small knife for cutting prepared leather— these are shareable. Even among the tools of barbers and tailors, except for a large pair of scissors, a large pair of tongs, and a large razor, everything else is permissible. The others are heavy articles. Among creepers and so forth, any creeper like a cane creeper, about half an arm's length, whether given to the Sangha or grown there, if kept and protected, is a heavy article. If, after Sangha work and stupa work are done, it is in excess, it is permissible to use it for personal work. Ropes or straps made of thread, bark, coconut fiber, or leather, twisted from bark or coconut fiber, whether single-twisted or double-twisted, belonging to the Sangha, are heavy articles. But thread given untwisted, and bark and coconut fiber, are shareable. If these ropes and so forth have been given by people, and they take them for their own needs, they should not be prevented. Any bamboo, even just an eight-finger-length needle-handle, whether given to the Sangha or grown there, if kept and protected, is a heavy article. It too, for the work of the Sangha, and... And when work for a stupa is done, it is proper to give the excess for personal use. But the oil-pot for foot-washing, the cutting-stick, the sandal-staff, the umbrella-staff, the umbrella-spokes— these are divisible goods here; people whose houses have burned down, taking them and going, should not be prevented. And reeds and rushes, and other roofing grass, even a handful, or anything among roofing materials like palm leaves, even a single leaf, given to the Sangha, or grown there, or grown in a Sangha-owned grass-field outside the monastery, preserved and protected, is a heavy item. That too, when work for the Sangha and work for a stupa is done, it is proper to give the excess for personal use. People whose houses have burned down, taking them and going, should not be prevented; even an empty book eight finger-breadths long is a heavy item. Whether it be ordinary clay, or five-colored clay, or lime, or anything from resin, lac, or glue, brought from a difficult place, or given, or grown there, preserved and protected, the size of a ripe palm fruit, is a heavy item. That too, when work for the Sangha and work for a stupa is done, it is proper to give the excess for personal use. But asafoetida, vermilion, orpiment, realgar, collyrium, etc., are divisible. Among wooden items, any wooden item of the size mentioned for bamboo, given to the Sangha, or grown there, or preserved and protected, is a heavy item. Moreover, all transformations of wood, bamboo, leather, stone, etc., are included in wooden items. There, not included with beds and chairs, are armchairs and the like, down to a seat made of cloth, or straw, or leaves— all seats. A curved plank, a long plank, a plank for washing robes, a rubbing plank, a rubbing mallet, a knot for cutting tooth-sticks, a pounding mallet, a boat, a large tub, a dyeing vat, a water container, whether made of wood, or ivory, or bamboo, with or without legs, a casket, a box, a basket larger than the size for foot-washing, a water trough, a water basin, a ladle, a drinking spoon. A bowl, a water conch— whatever among these given to the Sangha is heavy property. But a conch-plate is divisible, likewise a wooden water-gourd. A foot-mat or foot-stool, whether made of wood or made of rags, leaves, etc., all is heavy property. A stand, a bowl-cover, a palm-leaf fan, a fan, a basket, a small basket, a broom with a handle, a hand-broom— whatever among these, whether small or large, made of wood, bamboo, leaves, leather, etc., made of whatever, is indeed heavy property. Among pillars, beams, stairs, planks, etc., whatever, whether made of wood or stone, suitable for house construction; any kind of mat; any kind of ground-covering; any kind of unsuitable leather— all is Sangha's heavy property. It is permissible to make a ground-covering. But a sheepskin is for covering, that too is indeed heavy property. Suitable leathers are divisible. But in the Kurundi, it is said that all leather the size of a bed is heavy property. A mortar, a pestle, a winnowing basket, a grindstone, a small grindstone, a stone trough, a stone basin— all farming implements too are heavy property. All wheeled vehicles are indeed heavy property. The legs of beds and chairs, and staves, and handles of adzes, axes, etc.— whatever among these is unfinished is divisible. But what is finished and planed is heavy property. The handle of an allowed adze, an umbrella, a hand-leaf, a walking stick, sandals, a fire-drill with its stick, a foot-scraper not exceeding the measure for holding the foot, an emblic myrobalan gourd, an emblic myrobalan pot, a calabash gourd, a calabash pot, a horn gourd— all this is divisible. Beyond that, it is heavy property. An elephant's tusk or any horn, unworked, just as it is, is divisible. Regarding bed and chair legs, etc., made from them, the decision is the same as before. Even if planed and finished, an asafoetida box, an eye-ointment box, a small container, a fan, an eye-ointment stick, an eye-ointment applicator, a water-wiper— all this is indeed divisible. Among earthenware, all for human use and consumption, a pot... Pots and other earthenware vessels, leaf-bowls, charcoal-bowls, incense-burners, lamp-stands, lamp-holders, building bricks, roofing tiles, and pinnacles— all are heavy requisites. Among these heavy requisites mentioned, whatever, such as bamboo, etc., taken for one's own use, should be taken after making compensation of an equal or greater amount. But a small pot, a bowl, a plate, a small metal vessel, and a water-pot, of a measure not exceeding a foot-hold— these here are light requisites. And just as with earthenware, so too with metalware, a water-pot belongs to the category of light requisites. Thus, whatever is a light requisite, that is also to be given away. Having given another requisite, which is counted as a dispensable item, to one who complains, it is a dukkaṭa. But the other (heavy requisite) is not allowed to be given at all. One who gives with authority incurs a gross offence. One who takes with a thieving mind should be made to pay for the item. And just as giving another requisite to one who complains is a dukkaṭa, so too, to one not approved by the Sangha, giving a robe or another requisite, to one who complains, it is indeed a dukkaṭa. For an unordained person, in all cases, it is a triple dukkaṭa. But seeing one acting habitually out of desire, etc. (Pāci. 488), to one who complains, thinking, "What is the point of giving to him? Even if he gets it, he will ruin it, he will not use it properly," and for the insane, etc., there is no offence. Being an ordained monk, having received approval according to the Dhamma, giving a robe not subjected to vikappana with the Sangha, and complaining later out of a desire to complain— these are the four factors here. The origins, etc., are similar to taking what is not given, but this is a painful feeling. The commentary on the training rule concerning weakness is finished. 12. Commentary on the training rule concerning diverting (donations) In the twelfth, everything is just as stated in the training rule concerning diverting (donations) in the section of thirty (Nissaggiya Pācittiya). This indeed is the distinction: there, because it is diverted for oneself, it is a Nissaggiya Pācittiya; here, because it is diverted for a person, it is a pure Pācittiya. The commentary on the training rule concerning diverting (donations) is finished. The chapter on fellow Dhamma-followers is the eighth. 9. The Chapter on Jewels 1. The Explanation of the Precept concerning the Royal Harem In the first (rule) of the Jewel Chapter, 'khattiya' means of the khattiya caste, 'one anointed on the head' means one anointed on the head with the khattiya anointing. 'The king has not gone out' means it is a situation where the king has not gone out; in that situation where the king has not gone out, it means he is in the sleeping chamber. 'Jewel' is said to be the chief queen; 'gone out' means departed; 'the jewel has not gone out' means it is a situation where the jewel has not gone out; in that situation where the jewel has not gone out, it means she is in the sleeping chamber. Regarding 'should cross the threshold-post', here, for one who, without making known his arrival,