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one assents with the mind, due to not performing the rejection that should be done by body and speech, one incurs an offense arising from inaction through the doors of body and speech. But there is no offense through the door of mind. Someone places a hundred or a thousand at his feet, saying, "Let this be yours." The bhikkhu rejects it, saying, "This is not allowable." The lay follower, saying, "It has been given up by me for you," departs. Another one coming there asks, "What is this, venerable sir?" What was said by him and by oneself, that should be explained. If he says, "I will guard it, venerable sir, show me the guarded place," even ascending a seven-storied palace, it should be explained, "This is the guarded place," but it should not be said, "Deposit it here." Thus, it stands dependent on what is allowable and what is not allowable. One should dwell guarding it by closing the door. If any merchandise for sale, a bowl or a robe, comes, when it is said, "Take this, venerable sir," it should be said, "Lay follower, we have a need for this, and such an item exists, but there is no one to make it allowable." If he says, "I will be the one to make it allowable, open the door and give it," opening the door, it should be said, "It is placed in this spot," but it should not be said, "Take this." Thus, it stands dependent on what is allowable and what is not allowable. If he takes it and gives allowable goods for it, it is permissible. If he takes more, it should be said, "We do not take your goods, go away!" Here, regarding "it should be renounced in the midst of the Sangha," since money is not allowable, it is not said, "it should be renounced to the Sangha or to the group or to an individual." But since it is merely received, and no allowable goods have been purchased with it, therefore, to show its use by means of a stratagem, it is said, "it should be renounced in the midst of the Sangha." By the word "etcetera," oil and so forth are included. "That one" refers to the householder who was spoken of in the manner of, "Ghee or oil is allowable, lay followers," and so on. "Having obtained by another" means having obtained by a bhikkhu or an attendant, according to one's seniority. "Even the shade of a tree grown from that" means even the shade of a tree grown from seeds brought with a nissaggiya item, defined by the tree; but if it exceeds the defined area, it is allowable as it is an arrival. "If he does not discard" means if he does not take it and go. he does not discard it, thinking, "What is this business to me?" and goes away as he pleases. Endowed with five qualities: "He should not go by way of desire, nor by way of hatred, nor by way of delusion, nor by way of fear, and he should know what is discarded and what is not discarded." He is to be appointed by a motion followed by a resolution, as stated in the word-division: "May the Sangha, venerable sirs, listen to me. If it is suitable for the Sangha, the Sangha should appoint the bhikkhu of such-and-such a name as a discarder of silver." To be discarded like excrement without a mark: It means to be discarded like excrement without making a mark by observing the place where it fell. It means that one should drop it like excrement into a river, or a precipice, or a forest thicket, with eyes closed, without concern, without paying attention to the place where it falls. Therefore it is said, "to be discarded like excrement." Three Pacittiyas: There are three Pacittiyas due to uncertainty about silver, and perceiving it as not silver. Perceiving non-silver as silver: This refers to perceiving rough leaves, etc., as gold, etc. By the method of the Jewel training rule: This is according to the method stated in "In the monastery or in the dwelling." The commentary on the Gold training rule is finished. 9. Commentary on the Silver Transaction training rule By way of made, etc.: By way of made, not made, and made-and-not-made. All four kinds of Nissaggiya objects, such as gold, are included here by the term "silver." Therefore it says, "exchange of gold and silver." And this should be understood as stated with the highest limit. Therefore it says, "by the previous training rule," etc. Exchange: The exchange of silver that has been accepted. According to the previous method: "Venerable sirs, I engaged in various kinds of silver transactions. This is Nissaggiya for me," etc. In the matter of silver transactions: Since only acceptance is prohibited, not seeing fault in the exchange of what has been accepted, but in the exchange of silver. Of that: Of the or of one who has turned away. Or of wealth, meaning one's own principal wealth. For if one causes another to buy silver with one's own non-silver, or non-silver with one's own silver, in both ways, a transaction of silver is considered to have been made. The explanation of the training rule concerning silver transactions is concluded. 10. The explanation of the training rule concerning buying and selling. But since the previous training rule on silver transactions covers it, here only permissible requisites are taken, thus it says "robes, etc." There, "permissible requisites such as robes" means any permissible requisites whatsoever, down to a piece of thread, such as robes, almsfood, lodgings, and medicines for the sick. Buying is the taking of another's goods. Selling is the giving of one's own goods. Therefore it says, "give this for that," and so on. "To another" means to anyone other than the five co-dhamma practitioners. And here, it should be relinquished according to the method beginning with "Venerable sir, I engaged in various kinds of buying and selling; this is subject to relinquishment for me; I relinquish this to the Sangha" (Pārā. 595). Therefore it says, "according to the described characteristics," and so on. But here, in washing robes, or cutting hair, or in new work like clearing land, there is no relinquishment of another's goods taken into one's possession, so what should be done there? It says, "if it is not present, only the pācittiya should be confessed." Just as one confesses a pācittiya when a relinquishable item has been used or lost, so too should it be confessed here, is the meaning. "This is ours" means this received oil or ghee exists for us. "And for us, there is this and this" means for us, there is this and this unreceived item, besides that. By "the method stated in the silver transaction," it refers to the method that "there is a triple pācittiya for not buying and selling, and a dukkaṭa for one who perceives buying and selling, and for one who is in doubt." The explanation of the training rule concerning buying and selling is concluded. The second chapter, "Wool." 3. The chapter on bowls. 1. The explanation of the training rule concerning bowls. Unsuitab... "He drinks" means it is not designated in the manner of "I designate this bowl for you" and so on. "He takes half a measure of rice" means he takes rice of two measures of grain by the Magadhan measure. "A Magadhan measure is thirteen and a half palas" is stated in the Andhakaṭṭhakathā. "In Sri Lanka, the ordinary measure is large, the Tamil measure is small, the Magadhan measure is appropriate. One and a half Magadhan measures make one Sri Lankan measure" is stated in the Mahāaṭṭhakathā (Pārā. aṭṭha. 2.602). "Uncooked rice" means rice that has risen from cooking is "cooked rice"; that which is not "cooked rice" is "uncooked rice". "Prepared with all ingredients" means prepared with all ingredients like cumin and so on. The sauce, a quarter of the size of the morsel, is the appropriate sauce for the morsel. Having thus shown the excellent bowl, now to show the medium and inferior ones, he says "from the excellent" and so on. Here is the method: If all, such as a measure of rice, when placed, stands level with the lower rim in the manner stated, this is called a medium bowl. If it stands heaped, exceeding that rim, this is called a medium-inferior bowl. If it does not reach that rim, but is contained within, this is called a medium-excellent bowl. If all, such as the bowl's rice, when placed, stands level with the lower rim, this is called an inferior bowl. If it stands heaped, exceeding that rim, this is called an inferior-inferior bowl. If it does not reach that rim, but is contained within, this is called an inferior-excellent bowl. Therefore, he says, "The distinction among these should also be understood in the manner stated." Now, to show which among these are suitable for formal declaration, for designation, not for formal declaration, and not for designation, he says "among these" and so on. Therein, "most excellent" means excellent among the excellent. For that reason, it is called "not a bowl". "Most inferior" means inferior among the inferior. For that reason, it is called "not a bowl". These, however, are to be used as ordinary utensils; they are not suitable for formal declaration, nor for designation. The other seven, however, are to be formally declared. or having determined, or to be used. Therefore it is said: "The remaining seven bowls are of proper measure." Therefore, because the seven bowls are of proper measure, therefore. "Cooked in a manner suitable for a recluse" here, an iron bowl cooked with five firings (Pārā. Aṭṭha. 2.608) becomes cooked in a manner suitable for a recluse. An earthenware bowl with two firings. If one firing is lacking, it is not fit for determination. And just as only that which is cooked in a manner suitable for a recluse is fit for determination, so both are fit for determination only when the price to be given has been given. But if even a little is not given, they are not fit for determination. Therefore it is said, "But if..." and so on. They say, "A kākaṇika's worth is one and a half measures of rice." Even if the owner of the bowl says, "When you have the money, then give it; determine it and use it," it is still not fit for determination.