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"We give it to the monastery," then "to the monastery..." to tell the monks for the sake of protection. 25. "Give a cart" is not proper to say to unknown, uninvited people. It is a request, and an offense of dukkaṭa arises. But in a place where relatives are invited, it is proper. It is proper for a temporary period. But after the work is done, it must be given back. If the rim or other parts break, they must be made normal and given back. If it is lost, it is a neck-offense (serious). If it is said, "We give it to you," it is proper to accept wooden articles. The same rule applies to adzes, axes, hatchets, hoes, picks, and creepers, etc., that are owned by others. Requests for creepers, etc., are only proper for heavy articles, not for anything less than that. 26. But it is proper to have anything brought that is not inhabited. For a request is called only for things that are guarded and protected. That is, for two requisites, it is absolutely not proper. But for the requisite of lodging, only the mere request "Bring it, give it" is not proper. Talking about it, hinting, and indicating actions are proper. There, for one who desires a Uposatha hall, or a refectory, or any other lodging, saying in this manner: "It is proper to make such a lodging in this place," or "It is suitable," or "It is appropriate," is called talking about it. "Where do you lay followers live?" "In a palace, venerable sir." "Is it that, lay followers, a palace is not proper for monks?" Such a statement is called hinting. Seeing people, stretching out a rope, having stakes driven in, when asked, "What is this, venerable sir?" saying, "We will make a dwelling here," such an action is called indicating action. But for the requisite of medicine for the sick, even a request is proper, let alone talking about it, etc. Thus, in the Collection of Vinaya Decisions outside the Pāli Canon, the Discourse on Decisions about Requests is concluded. 5. Discourse on Decisions about Supporting Families 27. Supporting families means supporting families with flowers, fruits, etc. Here is the decision (Pārā. Aṭṭha. 2.431) – For the purpose of supporting families, it is proper to plant or have planted garlands, creepers, etc., or to water them. to sprinkle, or to have sprinkled, or to pluck flowers, or to have flowers plucked, or to string, or to have strung, is not allowable. Therein, unallowable speech, allowable speech, indirect speech, hint, and symbolic action— these five should be known. 28. Therein, unallowable speech means the cutting or having cut of fresh green things, the digging or having dug of a pit, the planting or having planted of a flower sapling, the binding or having bound of a fence, the sprinkling or having sprinkled of water, the making straight of a water channel, the sprinkling of allowable water, the sprinkling of water for washing hands, feet, face, and bathing. Allowable speech means saying, “Know this tree, know this pit, know this flower sapling, know the water here,” and so on, and making a dry water channel straight. Indirect speech means saying, “Flower saplings and so on should be planted by a wise person; they will be helpful in a short time,” and so on. Hint means taking a hoe, spade, and so on, and flower saplings, and standing. When one stands thus, novices and others, seeing, think, “The elder wishes to have it done,” and go and do it. Symbolic action means bringing hoes, spades, axes, hatchets, and water pots, and placing them nearby. 29. These five are not allowable for planting or having planted, and so on, for the purpose of benefiting families. For the purpose of enjoying fruits, only the two, unallowable speech and allowable speech, are not allowable; the other three are allowable. However, in the Mahāpaccariya, it is said, “Allowable speech is also allowable; what is allowable for one’s own enjoyment is also allowable for the benefit of another person, or the Saṅgha, or a cetiya.” However, for the purpose of a park, for the purpose of a forest, and for the purpose of shade, only unallowable speech is not allowable; the rest is allowable. Not only the rest, but anything at all, even to make a water channel straight, to sprinkle allowable water, to make a bathing place and bathe, and to discard water for washing hands, feet, and face there, is allowable. However, in the Mahāpaccariya and Kurundī, it is said, “It is even allowable to plant oneself in allowable ground.” However, it is permissible to enjoy the fruit of what was planted or caused to be planted for the purpose of a monastery, etc. 30. Now, this is the detailed determination of offenses from the beginning: For one who plants a flower-tree in unsuitable ground for the purpose of corrupting families, there is both a pācittiya and a dukkaṭa. Similarly, for one who causes it to be planted by an unsuitable expression. Even when planting or causing to be planted in suitable ground, there is only a dukkaṭa. In both cases, when many are planted by a single instruction, there is only one offense, either with pācittiya and dukkaṭa, or a pure dukkaṭa. For causing to be planted in suitable or unsuitable ground by a suitable expression for the purpose of enjoyment, there is no offense. For one who plants in unsuitable ground for the purpose of a monastery, etc., or causes to be planted by an unsuitable expression, there is a pācittiya. This method, however, is not well distinguished in the Mahāaṭṭhakathā, but it is distinguished in the Mahāpaccariya. In watering or causing to water, however, with unsuitable water, there is a pācittiya everywhere. For the purpose of corrupting families or enjoyment, there is also a dukkaṭa. With suitable water, for those two purposes, there is a dukkaṭa. For the purpose of enjoyment here, if one causes to water by a suitable expression, there is no offense. However, in the place of offense, the multiplicity of offenses should be understood due to the multiplicity of applications, by way of cutting off the stream. In plucking for the purpose of gaining families, there are dukkaṭa and pācittiya offenses according to the number of flowers. Otherwise, there are only pācittiya offenses. However, one who plucks many flowers with a single application should be made to act according to the application. In causing to pluck, if one is instructed once for the purpose of corrupting families and plucks many, there is only one offense with pācittiya and dukkaṭa. Otherwise, there is only a pācittiya. 31. In stringing and causing to string, however, all six types of flower arrangements should be understood: strung, woven, pierced, wrapped, filled, and sewn. Among these, "strung" should be understood in lotuses, water lilies, etc., with stems, or other flowers with long stalks. For "strung" is made by stringing stem to stem, or stalk to stalk. It is not permissible for a bhikkhu or bhikkhuni to make it, or to cause it to be made by an unsuitable expression. It is not allowable, (to say) "Know this, it would be beautiful if done this way, do it so that these flowers do not scatter," but it is allowable to have it done with an appropriate expression. What is called 'gopphima' is the plaiting of flowers like jasmine flowers, etc., with a single stem or double stem garlands, using thread or fiber, etc. Or, they double a fiber or rope, and insert stemless flowers like nīpa flowers into it, binding them in a row; this too is 'gopphima'. All of it, in the previous manner, is not allowable. What is called 'vedhima' is piercing stemmed flowers like jasmine flowers, etc., through their stems, and stemless flowers like vakula flowers through their own holes, with needles, palm-leaf midribs, etc., and stringing them. This is called 'vedhima'. That, in the previous manner, is not allowable. Some, however, insert thorns or palm-leaf midribs, etc., into a banana trunk, and stick flowers into them. Some (stick them) into thorny branches. Some, for making flower umbrellas and flower pinnacled houses, insert them into thorns placed in umbrellas and walls. Some (stick them) into thorns tied to the canopy of the Dhamma seat. Some pierce kanikāra flowers, etc., with skewers, making them like an umbrella over an umbrella. That is very gross. However, for piercing flowers, it is not allowable to tie thorns to the canopy of the Dhamma seat, or to pierce even a single flower with thorns, etc., or to insert a flower into a flower itself. But there is no fault in inserting flowers into the holes of net canopies, altars, elephant tusks, flower coverings, palm-leaf balls, etc., or between the clusters of Asoka flowers. For this is not 'vedhima'. The same method applies to Dhamma ropes. What is called 'veṭhima' is to be seen in flower garlands and flower bouquets. For some, when making a head garland, to show a pot-like shape below, they wrap it with flowers. Some bind eight or ten lotus flowers, etc., with thread or fiber to sticks, making lotus bouquets or water-lily bouquets. All of that, in the previous manner, is not allowable. (And) when novices pluck them, Flowers like lotuses placed on the ground, it is not proper to tie them into a bundle with a robe. But it is proper to tie them with a string or a stick, or to make a shoulder-bundle. A shoulder-bundle is when, taking both ends of a robe placed on the shoulder, a bundle is made, and flowers are put into it as if into a pouch. This is called a shoulder-bundle. It is proper to make this. When they pierce lotus leaves with sticks, and wrap lotuses and the like with leaves and take them, there too, it is proper to tie only the lotus leaf over the flowers. But it is not proper to tie a stick underneath. "Pūrima" (going beyond) should be understood in flower garlands and flower cloths. Indeed, whoever, while encircling a shrine, or a Bodhi tree, or a platform with a flower garland, brings it back again and crosses the original place, by this much it is called "pūrima".