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bring this”; If they are told and bring it, this is improper for him. 664. “With this much gold, bring this”; And what they are told and bring, is improper for all. 665. A weaver, or a slave, or others like washermen; In the name of the temple attendants, it is proper to receive when given. 666. Even if “we give cows” is said, it is not proper to receive; If “we give for the use of five kinds of cow products” is said, it is proper. 667. In the case of goats and so on, the same method should be known by the discerning; With a proper statement, everything is proper to receive. 668. An elephant, or a buffalo, a horse, an ox, a chicken, a pig, Among teeth and among people, it is not allowable to take. 669. Even though forbidden by the Saṅgha, if one gives and goes; Having given the price to the Saṅgha, some take, it is allowable. 670. "A field, a building site, or a pond, we give cattle, goats, and so on; For the monastery," even if it is said, it is not allowable to forbid. 671. The admonition is said three times, it speaks of six occasions. If one admonishes six times, the admonition stands as double. 672. No offense, without admonishing, if received from a mad person, etc. All origins and so on, are considered similar to 'sañcaritta'. The story of the rule concerning kings. The first chapter on robes. 673. Even by mixing with one thread, a rug with silk threads; There is an offense of relinquishment, for the bhikkhu who has it made. 674. For one making it for another, or having a rug made; And having received one made by another, for one using it, it is a minor offense. 675. No offense for a canopy, or a ground-covering; Or a cushion, or a pillow, for one making these, etc. The story of silk. 676. Of pure black sheep's wool, if a rug is made; There is an offense for him, the rest is like the first. The story of pure black wool. 677. No offense for a balance, or much, or all of it; For one making, having taken, white or even brown. 678. In due order, these, and all three rugs; Even having relinquished and received, for one using them, it is a minor offense. 679. All origins and so on, are considered similar to 'sañcaritta'; But of these three, the third is both action and non-action. The story of two parts. 680. For less than six years, for one making a rug; There is an offense of relinquishment, except with the Saṅgha's permission. 681. No offense for another's purpose, if one has it made or makes it; Or if made by another, having received it, one uses it. 682. For one making it for six years, and even beyond that, a rug; For a canopy, a screen, a wall, even if relinquished and made. 683. No offense, not taking, but if there is no rug; For another's purpose to make it, and to enjoy what is made. 684. By way of not taking, of the Sugata, a span; By the Teacher's making, this action-inaction is said. 685. All origins and so forth, are considered like going about; Even for the immediate one, no distinction is found. The story of the sitting mat. 686. When going in a vehicle, or on elephants, horses, and so forth; If he places hairs, without the owner knowing. 687. When they have gone beyond three yojanas, there is an offense for the bhikkhu; Even if placed on those not going, the same rule applies. 688. But if, on a vehicle not going, or on a horse or elephant's back; Having placed them, he mounts and drives it, it is permissible. 689. It is said to be not permissible, in the Kurundi commentary; But that it makes another carry it, contradicts the statement. 690. Even when going, having put hairs into ear holes; An offense certainly occurs, due to the counting of hairs. 691. But if tied with a thread and placed, it is permissible; An offense is declared for one carrying it made into a braid. 692. Not having reached a toll-gate, disturbed by thieves and so forth; Or if by some other means, an offense occurs if he goes. 693. For one carrying it three yojanas, or less than three yojanas; Similarly for one bringing it back, the same three yojanas. 694. Or having gone for the purpose of wearing, for one carrying it beyond that; Or having obtained what was not taken or abandoned, for one carrying it. 695. For one making another carry it, for one carrying an item made; Similarly for mad persons and so forth, no offense is declared. 696. But this origin, is from body, from body and mind; Mindless, body-action, and three-minded, and three-feeling. The story of sheep's wool. 697. Along with its origin and so forth, the washing of wool; Is considered like the washing of an old robe. The story of washing sheep's wool. 698. He may take or cause to take, silver or gold; But having abandoned it, an offense must be confessed by the bhikkhu. 699. Silver and gold, and a māsa-coin of both; This four-fold Which object, entails relinquishment. 700. Pearls, gems, stone, conch, coral, rubies, Lapis lazuli, grains, living beings, cattle, buffaloes, etc. 701. Fields, land, and ponds, and male and female slaves, etc. These are objects of dukkaṭa, declared by the Great Seer. 702. All kinds of beans, lentils, etc., ghee, etc., rice grains, Thread, cloth, plough, ploughshare, and so on, are allowable. 703. But for one's own purpose, indeed, an object of relinquishment; If any bhikkhu accepts it, for him there is relinquishment. 704. For the purpose of the Sangha, etc., accepting it is also a dukkaṭa. And even an object of dukkaṭa, for any purpose, is a dukkaṭa. 705. If of kahāpaṇas, etc., one accepts a thousand, By the counting of the objects, there will be a counting of offenses. 706. Similarly, in loosely tied bags, etc., in terms of coins, The counting of offenses is stated in the Mahāpaccari. 707. "May this be for the venerable one," or if said by someone, Even if one wishes to accept it, it must indeed be refused. 708. Even if that object is refused, if one goes away after placing it, It must be guarded in such a way that it does not perish. 709. "Bring this, take this, give this, place it here"— For a bhikkhu to say thus is not allowable. 710. Having set aside the acceptance of money, and that relinquished and converted, It should be consumed by all, having divided ghee, etc. 711. Even one's own due share, for the bhikkhu who accepted it, To take what was received from another, or to consume it, is not allowable. 712. Whatever arises as a requisite from that object, For the bhikkhu who uses it, there is an offense of dukkaṭa. 713. No offense within the monastery, or within that dwelling, For a bhikkhu who takes or causes to be taken, and places it. 714. A triple pācittiya is stated regarding money or non-money; For one who perceives it or is in doubt, there is an offense of dukkaṭa. 715. All origins, etc., are considered similar to sañcaritta; This is stated as an act and non-act. , this is the distinction. The Story of Accepting Silver. 716. The object of a nissaggiya, or the object of a dukkaṭa; Or the object of a kappiya, he who with a nissaggiya object. 717. With the object of a dukkaṭa, or the object of a nissaggiya; Exchanges it, there is an offense, and with a kappiya object. 718. Or the object of a dukkaṭa, or the object of a kappiya; With the object of a dukkaṭa itself, exchanges it, a dukkaṭa. 719. And with the object of a kappiya, likewise with a dukkaṭa object; He who exchanges it, for him, there is an offense, a dukkaṭa. 720. And of the object of a dukkaṭa, and likewise of a nissaggiya; Acceptance was forbidden before, this is the exchange. 721. To one who perceives it as silver, to one who is doubtful about non-silver; Then two dukkaṭas arise, for him who causes silver to be valued. 722. To one who perceives it as non-silver, no offense in non-silver; Even for him who says, “Take this and give it,” by five. 723. The rest, immediately, the origin and so on are the same; This is an action-origin, this is the distinction. The Story of Dealing in Silver. 724. But for one who exchanges a kappiya with a kappiya; There is a nissaggiya offense, except with fellow Dhamma practitioners. 725. The exchange of an akappiya object with the same; Is not said to go, it is included in buying and selling. 726. Therefore, even to parents, any kappiya object; For him who says, “Give this for that,” there is a dukkaṭa. 727. Or if he gives his own goods, having said thus to his mother; Or if he himself takes his mother’s goods, a dukkaṭa. 728. With his own hand in another’s goods, and another’s hand in his own; But when goods are obtained, a nissaggiya is declared. 729. “Having taken this, and eaten this rice; Do this,” it is not proper to say. 730. Or food scraps or other things, “Having eaten this rice; Or bark or creeper, or wood or timber itself. 731. Bring it,” for him who says, the counting of things ends; Offences arise for that monk in buying and selling. 732. "Drink this gruel, eat the meal; You have eaten, you will eat, eat this; Meal, do this work by name;" Indeed, it is permissible to say so. 733. In cleaning the ground, or in smearing, in washing clothes; Here, although there is no other item to be relinquished. 734. And just as in the case of an item to be relinquished, when lost or eaten; The offence must be confessed, so must this be confessed. 735. "Take this by this name, and give it to me," he declares, there is no offence, except for the owner of the item. 736. "This is mine, I have use for this," when he says; The rest, without interruption, the origin and so on, are the same. Discourse on Buying and Selling. The Second Chapter on the Bowl. 737. Bowls made of clay and iron, two by nature are allowable; But there are three types of bowls: superior, medium, and inferior. 738. A meal of two nāḷis of rice, by the Magadhan nāḷi; And one-fourth for solid food, and a suitable amount of curry. 739. That bowl is called superior, which holds all of that; The medium is half of that,