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the caravan allowance is obtained. But if it is within a village or a river, the village allowance and the river allowance are obtained. If it stops, having crossed the monastery boundary, and the robe is within the boundary, one should go to the monastery and dwell there. If the robe is outside the boundary, one should dwell near the caravan. If a moving caravan is broken up midway, due to a broken cart or lost oxen, one should dwell where the robe is placed. If a field belongs to one family and is enclosed, having placed the robe inside the field, one should dwell inside the field. If it is not enclosed, one should dwell within arm's reach of the robe. If a field belongs to various families and is enclosed, inside the field Having deposited the robe, one should dwell at the base of the door, or within arm's reach of the base of the door. If it is not enclosed, one should dwell within arm's reach of the robe. If it is a grain-field of one family, and it is enclosed, having deposited the robe within the grain-field, one should dwell within the grain-field. If it is not enclosed, one should dwell within arm's reach of the robe. If it is a grain-field of many families, and it is enclosed, having deposited the robe within the grain-field, one should dwell at the base of the door, or within arm's reach of the base of the door. If it is not enclosed, one should dwell within arm's reach of the robe. In flower gardens and fruit orchards too, the decision should be understood in the same way as for a field. If it is a monastery of one family, and it is enclosed, having deposited the robe within the monastery, one should dwell within the monastery. If it is not enclosed, in which monastery the robe is deposited, one should dwell in that, or within arm's reach of that monastery. If it is a tree root of one family, where at midday, shade spreads all around, having deposited the robe within the shade, one should dwell within the shade. But if it is placed in a sun-struck place of a sparsely branched tree, it is indeed liable to forfeiture. Therefore, for such a tree, it should be placed in the shade of its branches or the shade of its trunk. If one places it on a branch or a fork, it should be placed only in a place touched by the shade of another branch above. The shade of a dwarf tree goes far; it is indeed permissible to place it in the place where the shade has gone. If it is a tree root of many families, one should dwell within arm's reach of the robe. But in the open air, in a village-less forest, having placed the robe, one should dwell within seven cubits all around it. A village-less forest is found in the Vindhya forest and so on, or in the middle of the ocean, on islands where fishermen do not go. In such a forest, for one standing in the middle, the boundary of seven cubits all around, by penetration, becomes fourteen. In the middle, sitting... placed at the edge of the eastern or western direction. But if, at the time of dawn, even a hair's breadth goes to the eastern direction, the robe in the western direction becomes subject to relinquishment. The same applies to the other. And one who uses a robe subject to relinquishment without relinquishing it incurs a dukkaṭa. 52. If a striving monk, having engaged in striving all night long, at dawn, thinking, "I will bathe," places his three robes on the bank and descends into the river, and while he is bathing, the dawn breaks, what should be done? For if he comes out and puts on a robe, the robe is subject to relinquishment, and by using it without relinquishing it, he incurs a dukkaṭa. But if he goes naked, does he also incur a dukkaṭa? No, he does not. For until he sees another monk and performs the disciplinary act, due to the unsuitability of those robes for use, he is in the position of one whose robes are lost. And for one whose robes are lost, there is nothing improper. Therefore, he should put on one, take two in his hands, go to the monastery, and perform the disciplinary act. If the monastery is far away, and people are moving about on the road, he should put on one, wrap one around himself, place one on his shoulder, and go. If he does not see a like-minded monk in the monastery, (if they) have gone for alms, he should place the outer robe outside the village, and with the inner and outer robes, go to the assembly hall and perform the disciplinary act. If there is danger from thieves outside the village, he should wrap it around himself and go. If the assembly hall is crowded, full of people, and it is not possible to remove the robe in a corner and perform the disciplinary act, he should take one monk, go outside the village, perform the disciplinary act, and then use the robes. If elder monks, having given their bowl and robes into the hands of junior monks, are walking on the road and wish to sleep in the western watch, they should sleep with their own robes within arm's reach. If, while they are walking, and the junior monks have not yet arrived, the dawn breaks, (the dawn) rises, the robe becomes subject to relinquishment, but the dependence does not cease. Even for the young ones going ahead, when the elders have not arrived, this is the same rule. Having missed the path, in the wilderness, even when not seeing each other, this is the same rule. But if the young ones, saying, "We, venerable sirs, having slept for a moment, will reach you at such and such a place," sleep until the dawn rises, the robe becomes subject to relinquishment, and the dependence ceases. Having sent away the young ones, even when the elders sleep, this is the same rule. Having seen a fork in the path, the elders say, "This is the path," the young ones say, "This is the path," having not taken each other's word, they go, with the rising of the dawn, the robes become subject to relinquishment, and the dependence ceases. If the young ones, having left the path, thinking, "We will return before dawn," enter a village for medicine and come back, and for them, not yet arrived, the dawn rises, the robes become subject to relinquishment, but the dependence does not cease. But if, due to fear of cows or fear of dogs, having stood for a moment, thinking, "We will go," they go, either standing or sitting, and in between, the dawn rises, the robes become subject to relinquishment, and the dependence ceases. If, thinking, "We will return before dawn," for those who have entered a village within the boundary, and in between, the dawn rises, the robes do not become subject to relinquishment, nor does the dependence cease. But if, thinking, "Let it dawn first," they sit down, when the dawn rises, the robes do not become subject to relinquishment, but the dependence ceases. Even if, thinking, "We will return before dawn," to a nearby monastery for the purpose of hearing the Dhamma, they go eagerly, and for them, right on the way, the dawn rises, the robes become subject to relinquishment, but the dependence does not cease. If out of reverence for the Dhamma, thinking, "We will go only after hearing to the end," they sit down, with the rising of the dawn, the robes... Even robes become liable to forfeiture, and the dependence ceases. By the elder, sending the young monk to the village to wash robes, his own robe should be withdrawn and given. And the young monk's robe should be withdrawn and kept. If he goes unmindfully, having withdrawn his own robe, the young monk's robe should be taken with trust and kept. If the elder does not remember, but the young monk remembers, by the young monk, having withdrawn his own robe, the elder's robe should be taken with trust, and going, it should be said: "Venerable sir, having designated your robe, use it." His own robe should also be designated. Thus, even with one person's mindfulness, there is release from offense. Thus, in the Compendium of Vinaya Decisions Beyond the Pāli, the Discourse on the Decision Regarding Robe Separation is concluded. 10. Discourse on the Decision Regarding the Care of Goods 53. "Care of goods" means the guarding of others' goods. For others' goods (Pacittiya Commentary 506), whether it be allowable or unallowable, even a mother's earring or a black leaf, for one who takes care of a layperson's property in the capacity of a storekeeper, there is an offense of expiation. However, if it is allowable property belonging to parents that must be taken care of, it should be taken for one's own use and taken care of. But if it is said, "Take care of this and give it back," it should be refused, saying, "It is not permissible." If they drop it, saying, "Take care of it," and leave, it is called an impediment, and it is permissible to take care of it. Carpenters and others working in the monastery, or royal favorites, if they say, "Take care of our tools or bedding and give them back," it should not be done, neither out of desire nor out of fear. However, it is permissible to show a safe place, and if they drop it by force and leave, it is permissible to take care of it. If (Parajika Commentary 1.111) goods placed in one's hand for safekeeping, when asked by the owner, "Give me my goods," one, unwilling to give, says, "I did not take it," knowingly lying... Even in a warning, because it's an attempt at taking what's not given, it's a dukkaṭa. Even if he says, "What are you saying? This is not suitable for me, nor for you," and so on, it's still a dukkaṭa. "In private, I placed this in his hand, no one else knows. Will he give it back to me, or not?" If the owner raises such doubt, the bhikkhu incurs a thullaccaya. Seeing his harshness, etc., the owner gives up hope, thinking, "He will not give it back to me." If that bhikkhu, thinking, "I will give it back after tiring him out," is eager to give, he still keeps it. Even if he is not eager to give, but the owner is eager to take, he still keeps it. But if he is not eager to give, and the owner gives up hope, thinking, "He will not give it back to me,"