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by the Teacher only for one who has the three robes; Therefore, all of it is permissible for a rag for requisites. 591. And in "He determines, he dedicates, there is no offense," it is because the dedication is prescribed for that which is to be determined. 592. When a monk does this, no fault is found; And why should it not be so for a face-wiping cloth and so on? 593. Because of the prescribed use of face-wiping cloths and so on, it is fitting for the dedication to be for something that is not for a specific use. 594. And because it is said in the Mahāpaccariya that "this is a means of storage," it cannot be prohibited by one who knows the Vinaya. 595. And from the origin story that "the robe is complete," it should be understood by the discerning that "this is a means of storage." 596. Wearing robes of grass, bark, etc., a blanket, or one made of hair, is a grave offense for one who throws away the skin of an owl or a deer. 597. In banana-fiber cloth, or unbleached cloth, or cotton, it is a dukkaṭa; or in a tiriṭa, a wrapping, or a jacket. 598. In all blue, crimson, black, red, and yellow, and in those dyed with mahānāma or mahāraṅga, it is also a dukkaṭa. 599. In those with unbroken fringes, or with long fruit-and-flower fringes, there is nothing improper here for an unbroken robe. 600. He determines, he dedicates, he gives away, it is lost; Within ten days, if he trusts, no offense is declared. 601. This origin, by the name of Kathina, is said to be without thought, without action, and with three thoughts and three feelings. First Story of Kathina. 602. In villages and other places, without the Sangha's consent, a monk should not remain for even one night having left his three robes in three or five places. 603. For that monk, it is not permissible to stay away; It becomes nissaggiya for one who stays away when dawn breaks. 604. Having laid aside his robe, while bathing at night, when dawn breaks, what then should that monk do? 605. A dukkaṭa, O sage. By this it is said, concerning the robe of relinquishment; But that bhikkhu, from fear of it, Goes naked, (commits) a dukkaṭa. 606. In a place where robes are not cut off, But for a bhikkhu who stays, There is nothing called improper, Any robe whatsoever. 607. Having concealed and taken, And gone to the bhikkhu, But having relinquished the offense, It should be confessed by the wise. 608. Having relinquished it to another, For one who uses (it, commits) a dukkaṭa, In each act of use, It occurs in covering and so forth. 609. There is no offense for another, Bhikkhu who uses it; And for one who does not give it up (after relinquishing), A dukkaṭa is incurred. 610. When both elder and junior, Are going on the road, Having taken the bowl and robe, But if the junior lags behind. 611. If the elder has not arrived there, And if dawn breaks, The robe becomes subject to relinquishment, The reliance does not cease. 612. Having rested for a moment, But when the junior goes, The robe becomes subject to relinquishment, And the reliance ceases. 613. Where a Dhamma talk is heard, And if dawn breaks, The robe becomes subject to relinquishment, And the reliance ceases. 614. There is no offense in taking it back, Even for one who has received permission, Or if within dawn, He relinquishes it, it is destroyed. 615. The modes of origin and so forth, Are similar to the first; Here, not taking back, Is specified as non-action. Second Kathina Story. 616. An untimely robe, for a maximum of a month, If he sets it aside; Beyond that, with expectation, It is not proper to keep it. 617. Only the exceeding of ten days; In the first Kathina here; The exceeding of a month is stated; The rest is considered similar to that. Third Kathina Story. 618. A bhikkhu, a robe used by a bhikkhuni, Who is not a relative, Causes to be washed, causes to be dyed, Or causes to be beaten (fulled) from that. 619. For him, an offense of relinquishment, Is declared by the first (rule); And similarly by the other two, Two dukkaṭa offenses are indicated. 620. Or into the hand of a sikkhamānā (female trainee), If he gives for the purpose of washing; If she, having become fully ordained, Washes afterwards, he does not... So. 621. Even if a novice is designated, and the gender changes; Having been ordained as a bhikkhunī, if she washes, it is nissaggiya. 622. And when robes are entrusted into the hands of young bhikkhus; For those whose gender has changed, this method is considered applicable. 623. Likewise, when a robe is given into the hand of a bhikkhunī, saying "Wash!"; If the gender changes, and she washes, it is permissible. 624. If a bhikkhunī, told "Wash!", does everything; Due to the washing, it would be nissaggiya for him. 625. "Do all that needs to be done with this robe"; It is nissaggiya, and for the speaker, two dukkata offenses. 626. For one who perceives a relative as a non-relative, a covering or mat; Or even something belonging to another, if he causes it to be washed, it is dukkata. 627. Or if, by means of a bhikkhunī ordained in one lineage; Causing it to be washed by her, there is an offense of dukkata. 628. If, without being told, she washes something used or something else; There is no fault; the origins, etc., are the same as for sañcaritta. The story of causing old robes to be washed. 629. Any last robe that is not subject to vikappana; If one accepts it, there is an offense, except for an exchange. 630. In the attempt to receive, a dukkata is incurred; The nissaggiya offense for it is declared upon acceptance. 631. If one sends a robe into the hand of an unordained person; Even apart from an exchange, it is permissible to accept it. 632. Even from a relative, if one perceives her as a non-relative, or is in doubt; If one accepts from the hand of a bhikkhunī ordained in one lineage, it is dukkata. 633. And having made the intention, "I will give," or an exchange; In accepting it temporarily with trust, there is no fault. 634. But for accepting other requisites, there is no fault; This action/non-action is said to have the same origin as sañcaritta. The story of accepting robes. 635. For one who requests a robe from an uninvited non-relative; There is a nissaggiya offense, except at the proper time. 636. The triple pācittiya is stated, and likewise the double dukkata; For one who perceives a relative as a non-relative, that and of one who is doubtful. 637. At the proper time, for one who makes known, or to relatives who have been invited; Or for the sake of another, or for him, or to relatives who have been invited. 638. It is no offense, it should be known, likewise for one who is insane, etc.; All origins, etc., are considered like "sañcaritta". Discourse on Requesting from Unknown Relatives. 639. But a robe from an uninvited unknown relative, exceeding that (limit); Becomes an offense of relinquishment for the bhikkhu who requests. 640. For whom all three are lost, or two, or even one; Or two, or even one, by him nothing at all should be accepted. 641. For one who brings the remaining (robe), when given for no reason of cutting; In the possession of relatives, etc., or of oneself, or with one's own wealth. 642. It is no offense, it should be known, likewise for one who is insane, etc.; All origins, etc., are considered like "sañcaritta". Discourse on Exceeding That. 643. Due to the desire for good, one incurs the act of determining; But whatever gain for him regarding that robe would be relinquishment. 644. When wishing to give an expensive thing, whoever requests an inexpensive thing; In the possession of relatives, etc., no offense is declared. 645. For one who perceives a relative as a non-relative, an offense of wrong-doing, and for one who is doubtful; The origins, etc., are said to be like "sañcaritta". Discourse on the First Offering. 646. Because regarding the second offering, there is nothing at all to be said; Therefore, the decision for that which is immediately following is just like (the first). Discourse on the Second Offering. 647. By a king or a royal official, brought for the sake of a bhikkhu; It is not proper to take unsuitable gold, etc. 648. Silver or gold, for oneself or for another; It is not proper to take anything when given for that purpose. 649. Designated for the sake of another, when a bhikkhu accepts; For him it is an offense of wrong-doing, but in the Mahāpaccariya. 650. Having carried unsuitable goods, if someone should say thus; "I give this to the Saṅgha, or to an individual, or to a group. 651. Make a park, or a monastery, or a shrine!" It is not proper for all to accept that thing. 652. Without touching the Saṅgha or to a group, or to an individual; “To the cetiya, to the vihāra, we give,” if they say. 653. That gold, or silver, should not be refused; To the temple attendants it should be said, “These people say so.” 654. Silver or gold, for one who receives it for the Saṅgha; There is an offense of nissaggiya, and in using it, a dukkaṭa. 655. Because a pond is a field, and a source of crops; Receiving or using it, is not proper for a bhikkhu. 656. “May the Saṅgha, or the group, use the four requisites”; If one says this, then everything given is proper. 657. He causes fields to be made, and has the forest cut down; In old fields, he also takes extra. 658. In an undivided portion, even of new crops, “this much; Give as a share,” if he says, he raises kahāpaṇas. 659. Having spoken an improper word, “cultivate and sow”; All that is produced, is entirely improper. 660. “This much is the share, for this much land”; He who establishes the land, without saying “cultivate” and so on. 661. Or he himself, for knowing the measure of the land; With a rope or a stick, whoever measures the field. 662. Or he stands guarding in the threshing floor, and from the threshing floor; He has the rice removed, this is improper for him. 663. “With this much rice,