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Or a resolution should be made and established. And thus it should be done. By a competent bhikkhu, with the Saṅgha's permission, it should be announced – "People from nearby villages come, and ask for fruits for the sick and so on. For those taking two coconuts, two palmyra fruits, two jackfruits, five mangoes, five bananas, there is no prohibition. And for those taking fruit from such-and-such tree and such-and-such tree, there is no prohibition. This is agreeable to the community of bhikkhus." It should be said three times. From then on, those asking, taking the name of the sick and so on, should not be told, "Take it." But the rule should be explained: "For those taking coconuts and so on, by this specified limit, and for those taking fruit from such-and-such tree and such-and-such tree, a non-prohibition has been made." And one should not go around saying, "This is a sweet mango, take it from here." But at the time of fruit distribution, for those who have come, by agreement, half a share should be given. If not by agreement, it should be given after announcement. If a traveler whose provisions are exhausted, or a caravan leader, or another powerful person comes and asks, it should be given only after announcement. If he takes it by force and eats, he should not be prevented. For being angry, he might even cut down trees, and cause other harm. Coming to a private residence, asking in the name of a sick person, "It was planted by us for shade and so on. If there is, you know..." (He) should be told. But if the trees are laden with fruit, they tie thorns and take them by the fruit-load; it should be given without expecting anything in return, one who takes by force should not be prevented. The reason for this has been stated before. The Saṅgha has a fruit orchard, but it does not receive maintenance. If someone maintains it diligently, it belongs to the Saṅgha. Or if the Saṅgha entrusts it to some capable bhikkhu, saying, "Good man, maintain this and give it (to us)," and if he maintains it diligently, even so, it belongs to the Saṅgha. But for one who expects a share of the produce, a share of the produce should be made, either a third part or a half part. But if, saying "It's a heavy task," he is unwilling with just that much, he should also be told, "Make everything your own property, give a tenth part as the original share, and maintain it." But because it is a heavy property, it should not be given in a way that cuts off the root (ownership). He, having given the original share and consuming (the fruits), having made it a dwelling or not made it a dwelling, having maintained it, hands over the orchard to his dependents; by them too, the original share must be given. But when the bhikkhus themselves are able to maintain it, then it should not be given to them to maintain. But during the time they are maintaining, they should not be prevented; they should be prevented at the time of maintenance itself. It should be said, "You have consumed much, now do not maintain it, the community of bhikkhus itself will maintain it." But if there is no one maintaining diligently, nor by share of produce, nor is the Saṅgha able to maintain, and one person, without asking, maintains it and increases the share of produce and expects it, the increased share of produce should be given by means of an announcement. Thus, all this is merely a characteristic of action. An announcement action goes to these five places. 256. But in the divisions of announcement-action places (Pari. Aṭṭha. 495-496) – "May the Saṅgha hear me, venerable sirs. This person, so-and-so, is an aspirant for higher ordination under the venerable so-and-so. He has been instructed by me. If it is suitable for the Saṅgha, let this person, so-and-so, come. He should be told, 'Come!'" Thus, for one seeking ordination, it is called "osāraṇā," "osāraṇā." "Let the venerable ones hear me, this bhikkhu, so-and-so, is a Dhamma speaker, but neither the Sutta nor the Suttavibhaṅga comes to him, he, not discerning the meaning, obstructs the meaning with the shadow of the words, when it is suitable for the venerable ones, having removed this bhikkhu, so-and-so, the rest of us should settle this dispute." Thus, in a decision by a committee, for a Dhamma-speaking bhikkhu, it is called "nissāraṇā," "nissāraṇā." "Let the Sangha hear me, venerable sirs, today is the fifteenth day of Uposatha, if it is suitable for the Sangha, the Sangha should perform the Uposatha." Thus, the motion established by way of the Uposatha ceremony is called "Uposatha." "Let the Sangha hear me, venerable sirs, today is the fifteenth day of Pavāraṇā, if it is suitable for the Sangha, the Sangha should perform the Pavāraṇā." Thus, the motion established by way of the Pavāraṇā ceremony is called "Pavāraṇā." "Let the Sangha hear me, venerable sirs, so-and-so is the ordination candidate of the venerable so-and-so, if it is suitable for the Sangha, I shall instruct so-and-so," "if it is suitable for the Sangha, so-and-so shall instruct so-and-so," "if it is suitable for the Sangha, I shall question so-and-so about the obstructing factors," "if it is suitable for the Sangha, so-and-so shall question so-and-so about the obstructing factors," "if it is suitable for the Sangha, I shall question so-and-so about the Vinaya," "if it is suitable for the Sangha, so-and-so shall question so-and-so about the Vinaya," "if it is suitable for the Sangha, I, having been questioned by so-and-so about the Vinaya, shall answer," "if it is suitable for the Sangha, so-and-so, having been questioned by so-and-so about the Vinaya, shall answer." Thus, the motion established to appoint oneself or another is called "sammuti." "Let the Sangha hear me, venerable sirs, this robe belonging to the bhikkhu so-and-so is to be relinquished and has been relinquished to the Sangha, y If it is suitable for the Sangha, the Sangha may give this robe to the bhikkhu named so-and-so. If it is suitable for the venerable ones, the venerable ones may give this robe to the bhikkhu named so-and-so. Thus, the giving of relinquished robes, bowls, etc., is called "giving." May the Sangha, venerable sirs, listen to me. This bhikkhu named so-and-so remembers, reveals, makes manifest, confesses an offense. If it is suitable for the Sangha, I would receive the offense from the bhikkhu named so-and-so. If it is suitable for the venerable ones, I would receive the offense from the bhikkhu named so-and-so. He should be addressed, "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 shall now perform the Uposatha, we shall recite the Pātimokkha, we shall invite (criticism) at the coming time. If, monks, those bhikkhus who are quarrelsome, contentious, disputatious, argumentative, causing legal questions in the Sangha, should remain until that time, the resident bhikkhus should be informed by a competent and capable resident bhikkhu: May the resident venerable ones listen to me. If it is suitable for the venerable ones, we shall now perform the Uposatha, we shall recite the Pātimokkha, we shall invite (criticism) at the coming full moon. Thus, the postponement of the Pavāraṇā that has been done is called "postponement." All should assemble together. Having assembled, the Sangha should be informed by a competent and capable bhikkhu: May the Sangha, venerable sirs, listen to me. While we were living, having become quarrelsome, having become contentious, having fallen into dispute, much that is unbecoming of a recluse has been committed and spoken. If we were to make each other liable for these offenses, that legal question might lead to harshness, to violence, to schism. If it is suitable for the Sangha, the Sangha should settle this legal question by the method of covering with grass, except for... excluding minor offenses, related to laypeople." Thus, having settled with the 'covering with grass' method, the very first, the all-inclusive motion, is called 'characteristic of action'. Likewise, after that, making one for each side, there are two motions. Thus, the aforementioned kinds: reinstatement, expulsion... and the 'characteristic of action' is the ninth. The motion-action goes to these nine categories. 257. In the categories of motion-second actions, however, the expulsion of Vaḍḍha the Licchavī, mentioned in the Khandhaka by way of overturning the bowl, and the reinstatement of that very one, mentioned in the Khandhaka by way of righting the bowl, should be understood. For this was said: "Monks, for a lay follower endowed with eight qualities, the bowl should be overturned. He strives for the monks' disprofit. He strives for the monks' disadvantage. He strives for the monks' non-residence. He insults and reviles monks. He causes monks to split from monks. He speaks dispraise of the Buddha. He speaks dispraise of the Dhamma. He speaks dispraise of the Saṅgha. I allow, monks, to overturn the bowl for a lay follower endowed with these eight qualities. And thus, monks, it should be overturned. The Saṅgha should be informed by a competent and able monk – 'May the Saṅgha, venerable sirs, hear me. Vaḍḍha the Licchavī slanders the venerable Dabba the Mallian with a groundless charge of moral transgression. If it is suitable for the Saṅgha, the Saṅgha should overturn the bowl of Vaḍḍha the Licchavī. It should make him have no communion with the Saṅgha. This is the motion. 'May the Saṅgha, venerable sirs, hear me. Vaḍḍha the Licchavī slanders the venerable Dabba the Mallian with a groundless charge of moral transgression. The Saṅgha overturns the bowl of Vaḍḍha the Licchavī. It makes him have no communion with the Saṅgha. To whichever venerable one it is agreeable that the bowl of Vaḍḍha the Licchavī be overturned