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for one who stays outside and then goes. 2629. "I will stay here for the Rains," if there is such an intention; The Rains residence is not taken with mindfulness, by him, that dwelling place. 2630. It is taken, well-taken, he is not one whose Rains is broken; He certainly obtains the invitation, no fault whatsoever is found. 2631. "In this monastery for three months, I will undertake this Rains residence"; And when declared three times, he would have undertaken the Rains residence. 2632. Making the ninth day the beginning, it is proper for a bhikkhu to go; And let him come back later, or not, no fault is found. The Story of the Chapter on Undertaking the Rains Residence. The Story of the Chapter on the Invitation 2633. The fourteenth, the fifteenth, and the invitation of harmony; Three-recitation, two-recitation, in the Sangha and among individuals. 2634. These nine invitations, were spoken by the Sage; Excluding the three acts, one should invite within. 2635. Having completed the preliminary duties, when the proper time is brought; Having established the motion by the Sangha, the invitation must be made. 2636. When the elders have invited, the new one should sit down; Until he himself invites, he should be in a squatting posture. 2637. Having recited the motion, four or three may invite; Having completed the preliminary duties, if they dwell in one dwelling. 2638. Two people may invite each other, without a motion; One person may resolve, the rest are Sangha invitations. 2639. And when the Sangha has invited, one who has not come may do, or one whose Rains is broken, the purification Uposatha. 2640. In a dwelling where there are five, or four, or three; Those ascetics, bringing the invitation to each one. 2641. If they invite each other, it is an offense of wrong-doing; The wise one should apply the rest here in the manner stated for the Uposatha. 2642. By giving purification, one accomplishes one's own purity; By giving consent to the Sangha, one accomplishes everything, not for oneself. 2643. Therefore, the duty of both Thus, the successful completion here; Purity too should be given, By the monk giving his wish. By one wish, even for many, Purity too should be given; A wish brought by succession, Does not lead to purity. Either the wish or the purity, Or having taken the Pavāraṇā; Or the state of being a novice, etc., The bearer should declare. If he, not reaching the Saṅgha, Should go astray or die; All that is not brought; Having reached, it would be brought. Having reached the Saṅgha, if negligent, Or asleep, or distracted; If he does not declare, no offense; If intentionally, it is a wrong-doing. Those who are engaged in insight, Day and night, unwearied; In the first and last parts of the night, Devoted to insight. For those who have attained comfortable dwelling, There should be no decline; The collection for Pavāraṇā, Is declared in the month of Kattika. But the skin of sheep, goats, and deer, Is permissible for a monk; Of red deer, female deer, antelopes, And the mother of deer. Except for the skin of these, Other (skin) is a wrong-doing; For bags and sandals, all Non-human skin is permissible. They are permissible in the middle country, Not sandals with straps and loops; They are permissible inside the monastery, And everywhere for the sick. And those bound with patches and leather pieces, Likewise those wrapped with strips; Those filled with cotton are not permissible, And all those of blue color, etc. Variegated sandals, With ram's horn-like projections; Are not permissible, nor those Sewn with peacock feathers. Of cats, black owls, Lions, tigers, otters, leopards; And of the black antelope's skin, It is not permissible to be made. Either removing the patches, etc., Or cutting them off completely; And having made a change of color, Sandals should be worn. But all (other) slippers to wear, Are not permissible; Except for those for urination, Defecation, and rinsing the mouth. Both a chair and a couch, Designated as high sleeping places; But exceeding the measure, For one who uses, it is a wrong-doing. A rug with long fleece, a rug with figures. A woollen cover, a coverlet, A single-sided fur rug, a double-sided fur rug. 2660. A rug of silk, a rug for elephants, horses, or chariots, A rug of banana fiber, or of deer skin. 2661. Beneath a red canopy, a red pillow in two parts; All this is improper, a wrong-doing for one who uses it. 2662. If there is an improper rug below, it is not allowed; If there is a white canopy above, it is allowed if that is not present. 2663. Except for a chair, a couch, and a mattress, All other household items Are allowed for a layperson. 2664. No offense in a Dhamma seat, or in sitting at a meal hall; It is also allowed to lie down on a mat there. The Chapter on Leather. The Chapter on Medicines. 2665. The permission of a householder has been stated, and the boundary of a raised platform; There are four proper grounds, called "cow-sitting" and so on. 2666. A house belonging to the Sangha, or belonging to a bhikkhu; It should be made proper, sufficient for sleeping together. 2667. Except for a bhikkhu, a house given by others On proper ground, for their use, Is a house of a householder. 2668. That which is called "permission" is that which is approved by the Sangha; Without reciting a formal act, a mere announcement is allowed. 2669. When placing the first brick, stone, or pillar, Saying, "We are making a proper hut," from all sides. 2670. When others lift and place, or touch, Or when one lifts and places oneself, it is the boundary of a raised platform. 2671. The establishment of bricks and so on, when bhikkhus speak, Is allowed at the same time as the end of their speech. 2672. A monastery, whether un-enclosed, or entirely enclosed, Both types are called "cow-sitting" by the wise. 2673. These four are proper grounds; Here, all cooked and uncooked food is allowed. 2674. That which is the boundary of a raised platform, established on pillars and so on; When the pillars and so on are removed, it remains on others too. stands. 2675. When all are removed, there may be abandoned things; Surrounded by hunters, the rest are destroyed by covering. 2676. Except for a bhikkhu, acceptance from the hands of others; And their storage within— is said to be permissible for a bhikkhu. 2677. Whether belonging to a bhikkhu or bhikkhuni, or to the Sangha; That which is stored within and cooked, is not permissible for either. 2678. That which is stored in an unsuitable hut, mixed with ghee and so forth; Is designated as "stored within," the first two kinds of kālika. 2679. That cooked with those same ghee and so forth, by a bhikkhu, for life; That, however, is permissible for seven days, if it is free from meat. 2680. If it is cooked and mixed with meat, he consumes it; And he consumes that which is stored within, and that which is cooked by himself. 2681. Food is yāvakālika, drinks are yāmakālika; The five kinds of ghee and so forth, are called sattāhakālika. 2682. The rest, however, like turmeric, are medicines for life; The kālikas are said to be four, water is akālika. 2683. Merely by the act of acceptance, the three kālikas, when past their time; Become blameworthy if consumed, and the third even if not consumed. 2684. Mango, rose apple, plantain, banana, honey, grape; Sālu and phārusaka— drink is considered to be of eight kinds. 2685. Fruit, ripe or unripe, is permitted for the purpose of drink; Acceptance of things with substance, is forbidden for the purpose of drink. 2686. Having thoroughly crushed ripe mango, and mixed it in water; Then having strained it, it is permissible to drink as a beverage. 2687. That cooked by the sun is permissible, but that cooked by fire is not; This same rule is explained for other beverages as well. 2688. These four juices, from flowers, leaves, fruits, and sugarcane; Were permitted by him who permitted these eight drinks. 2689. All flower juice is said to be permissible, except for the juice of madhuka; All leaf juice is said to be permissible, except for the juice of pakkaḍāka. 2690. Except for the fruit juice of the seven grains with their derivatives; All fruit juice is approved for consumption at an improper time. 2691. Yāvakā even for leaves, made in cold water; Even if crushed and sun-baked, it is permissible at an improper time. 2692. Palm and coconut, jackfruit and breadfruit too; Cucumber, gourd, pumpkin, and also pussa fruit. 2693. Thus, elāluka and so on, these are nine fruits indeed; And all other grains, are suitable for the seven grains. 2694. Jujube, timbarū, selu, kosamba, karamaddaka; Citron, wood apple, cane, and tamarind fruit too. 2695. But the juice of such small fruits; Because it is suitable for the eight drinks, it is declared as suitable. 2696. Of the suitable grain, except for fruit juice; There is no other fruit juice, permissible at an improper time here. End of the chapter on Medicines. Chapter on Kathina 2697. For monks who have completed the Rains Retreat, he spoke of the Kathina offering; For the sake of five benefits, the Chief of Sages. 2698. A robe that is not merely marked, etc., excluding the twenty-four; A monk, taking the robe, having removed the old one. 2699. Having resolved upon the new one, it should be said again with words; ‘‘With this inner robe, I spread the Kathina.’’ 2700. When it has been said thus three times, the Kathina is spread; But approaching the Saṅgha, taking the Kathina, thus. 2701. ‘‘The Kathina is spread, venerable sirs, may the Saṅgha approve; The Kathina spreading is righteous’’, that monk should say. 2702. ‘‘Well spread by you, venerable sir, the Saṅgha’s Kathina again; The Kathina spreading is righteous, I approve’’ – he should say. 2703. And what is the root of Kathina, what is the object, and what are the grounds;