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bamboo, wood, and clay; For the purpose of gaining favor with families, for oneself or for another. 440. Giving one's own property, is a dukkaṭa for corrupting families; And by the price of the goods, theft of property belonging to the Sangha or others. 441. Or heavy Sangha property, or assigned dwelling; He who, having authority, gives it, incurs a thullaccaya. 442. Having brought or caused to be brought, or to one who has come after being called; Giving flowers for the purpose of gaining favor with families, is a dukkaṭa. 443. Having brought or caused to be brought, it is permissible for parents; To give flowers to another, to a relative who has come. 444. And that, for the purpose of honoring the object, should be given, not but otherwise; for the worship of Shiva and others, or for decoration, it is not allowable. 445. And in other remaining fruits, by a monk who knows the Vinaya; the decision should be understood, in the same way as said for flowers. 446. If someone comes, for a share of flowers and so on; it should be given by one who is authorized, having informed the other. 447. "Half a share should be given," thus it is said in the Kurundi; "A little, a little," is specified in the Mahāpaccari. 448. To sick people, one's own fruit should be given; to one without means, and to one with wealth and power. 449. As in the monastery, wherever, an agreement has been made by the Sangha; having made a division of fruit trees, to one who has come there. 450. Giving fruit according to the division, is allowable; "The trees should be shown," and "Take fruit from here." 451. By digging the earth oneself, in planting flowering plants and so on; there is a pācittiya for him, and a dukkaṭa for disgracing the family. 452. And by an unallowable statement, likewise in causing to plant; everywhere a dukkaṭa is said, for a monk disgracing the family. 453. In planting, there is only a dukkaṭa, on allowable ground; likewise in causing to plant, it is said, for the monk in both cases. 454. By his single command, in planting many; there is a pācittiya with dukkaṭa, or it might be a pure dukkaṭa. 455. By an allowable statement, and on both kinds of ground; in planting for consumption, no fault is found. 456. If it is allowable ground, and to plant oneself; it is allowable, thus it is specified, in the Mahāpaccari. 457. For the sake of the monastery and so on, or for what is planted by oneself; it is indeed allowable for monks, to consume that fruit. 458. In watering, however, everywhere, and in causing to water oneself; with unallowable water, there is a pācittiya for the monk. 459. For the purpose of supporting the family, or for the purpose of consumption; for him who waters, there is a dukkaṭa, along with a pācittiya. 460. But for their very purpose, of the two, with allowable water; In sprinkling, a dukkata is spoken, And likewise in causing to sprinkle. 461. For the sake of supporting a family, In plucking flowers; And in plucking them oneself, There is a pacittiya and a dukkata. 462. For one who counts flowers, But for one who plucks flowers; There is an offense of pacittiya, And for the family, a dukkata. 463. That which is tied, that which is strung, That which is pierced, and that which is wrapped; That which is filled, and that which is woven— These are the six kinds of flower arrangements. 464. Among these, tying stem to stem, Or stalk to stalk; All such making by tying Is called "ganthima" (tied). 465. "Gopphima" (strung) is made by stringing With threads and the like; It is a garland with stalks on one side, Or with stalks on both sides. 466. "Vedhima" (pierced) is said to be a garland Made by piercing buds and the like at their bases, And strung with needles and the like. 467. "Veṭhima" (wrapped) is said to be That which is made by wrapping, or with garlands, Or bound with bark and the like. 468. "Pūrima" (filled) should be understood As filling with flower garlands; It is found in the enclosures Of Bodhi trees, flower cloths, and the like. 469. "Vāyima" (woven) should be understood As making by weaving With flower garlands themselves, In flower-shaped cloths and the like. 470. All of this, to make oneself, Or to cause others to make; Is not permissible for monks, nuns, Nor even for the Buddha. 471. Likewise, to make a kalambaka (cluster), Or a half-moon shape; Or to weave a flower cloth filled by others. 472. A string of beads, a string of flower balls, A garland of rough leaves— All of these are not permissible to make. 473. For one who pierces kaṇikāra and other flowers Into thorns fixed on a canopy, Or into Hiri and the like for a banner, There is a dukkata. 474. For a bhikkhu, to pierce even a single flower With thorns and the like; Or to insert a flower into other flowers, Is not permissible. 475. However, for one who inserts flowers Between Asoka and Piṇḍi trees, Or into a Dharma rope, There is no fault. 476. Having placed them, inserting them Into banana leaf umbrellas, walls, Or even into thorns, flowers... i, even in piercing, it is a bad deed. 477. What is allowable should be said, a word in praise of a dwelling; It is declared that it revolves around the appearance of a sign. 478. Not only should it not be done, the defiling of families; But also medical work and the like should never be done. 479. Medicine should be made for the five co-religionists; Having made it, even without a request, what then of one's own wealth? 480. Likewise for parents, and for those who attend them; For the one who is sick, and for the one who serves. 481. The elder brother, the younger, and the two sisters; The maternal aunt, the paternal uncle, the maternal grandmother, the paternal grandfather. 482. The paternal aunt and the maternal uncle, these ten are considered relatives; For these ten also, it is proper for a bhikkhu to act. 483. If medicine for them is insufficient or unavailable; Even if they ask the bhikkhu, it should be given temporarily. 484. If they do not ask, it should be given temporarily; Or having made a thought, "these will give back to me." 485. As for these families, up to the seventh generation, defiling the family; The offense of making medicine, or a request, does not arise. 486. Or if it is a brother's wife, or a sister's husband; If they are relatives, it is proper to act for them too. 487. If they are not relatives, of a brother or a younger sister; The wise one should say, "Give it where you are taking care of them." 488. Then for their children too, it should be given after making it; By one who knows the Vinaya, "Give it to your parents." 489. And whoever else is a master, or a thief, or defeated in battle; Or a guest with exhausted provisions, or one who is sick, abandoned by relatives. 490. For all these, without expectation, with mindfulness; Hospitality should be shown by a good bhikkhu now. 491. If someone says, "Give the protection water threads," having stirred the water with the hand, and having pressed the thread. 492. It should be given by the bhikkhu, making it their own; Their own water, their thread, or gives a dukkaṭa. 493. Even if not touched, almsfood should be given by one who knows; to both parents, and to their attendant. 494. It should be given to the ruler, and to the bandit and robber; to the servant, to oneself, and to the one who performs services. 495. It is permissible to give on a withered leaf, or on a plate; but apart from that, it is not permissible for another father. 496. As for messages for laypeople, and acting as a messenger; the Teacher declared a dukkaṭa, for one who does it at every step. 497. But it is permissible to carry a message for the servant, for parents, and for fellow Dhamma-followers. 498. Obtained by eight kinds of actions that defile families; it is not permissible for five kinds of fellow Dhamma-followers to consume it. 499. In all cases of eating, a dukkaṭa is declared; in the case of consumption, the same rule applies to others. 500. Having engaged in silver transactions, and by making false accusations; all the arisen requisites are declared to be equal. 501. Giving requests, the practice of medicine, seeking, acting as a hired servant, the preparation of lentil soup, the study of omens. 502. Acting as a messenger, and defiling families; false accusation, all condemned by the Buddha, should be avoided. 503. It is not for those who are insane, etc., nor for those who renounce it; all its origin, etc., is considered equal to a schism in the Saṅgha. The Discourse on Defiling Families. 504. Knowing for how many days, an offense has been concealed by a bhikkhu; he must unwillingly undergo probation for that many days. 505. The offense is not uncovered, he is capable and without immediate obstacles; and he is aware of it in all four cases, and desires to conceal it. 506. By these ten factors, an offense is said to be concealed by a bhikkhu; that offense becomes concealed with the rising of the sun. Two recitations are finished. 507. Probation is threefold, and with three kinds of intention; concealed, pure, and combined, are declared. 508. Among these, this concealed probation is declared; it should be given for a concealed offense, by way of the offense. 509. The matter By way of lineage, or by way of naming the offense; A formal act must be done, and it should be given to him by that. 510. "I undertake the practice," or again, "the probation"; Having undertaken, to the Sangha, it should be announced first. 511. Even for those who come again and again, announcing it at night; Without making a break or a breach of practice, he should always dwell. 512. If the probation cannot be purified there, having laid aside that practice, it should be dwelt by that bhikkhu. 513. Right there in the midst of the Sangha, or he may lay it aside with an individual; "I lay aside the practice," or "the probation," thus. 514.