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Pulling branches and the like, cutting and splitting trees and vines. 257. Watering for urine and the like, it is permissible for one with a pure mind; except for the hand of Allah, and taking earth from the ground. 258. When there is no fire, on a pot or a brick; it is permissible to drop fire, or when there is earth. 35. Description of Requisites Requisites are – 259. With five-colored threads, to sew inside and out; to cut mountain peaks, half-moons, and the like, on umbrellas and leaves. 260. A pitcher or an animal figure, lines on a staff are not permissible; it is permissible on the base of a staff, like a mushroom umbrella. 261. To sew with one color, or to bind a cage; for firmness, it is permissible on an umbrella, to bind lines on a staff. 262. At the edge or mouth of a band, a braid or a chain; or any other needlework, is not suitable for a robe; nor are kap-bindu designs, or ear-rings and the like. 263. Knots, loops, and bands, only square ones are valuable; a club, a crab, and the like— such designs are not permissible. 264. Corner threads and pleats, are difficult to discern on a skullcap; do not put perfume, oil, or lacquer, into the dye. 265. Do not rub red with a conch, a jewel, or anything else; do not grind it in a trough, nor strike it with a fist. 266. Corner threads, should be cut from a dyed robe; lines are not permissible on a dharma-bowl, or on an umbrella handle. 267. Leaving aside lines, jewels, pleats, and keys; on a fruit and a dividing line, on a staff it is permissible. 268. On a pillow, cushion, seat, and sleeping mat; on a broom, a dustpan, a dyeing vessel. 269. Except for a pair of scissors, a needle, and tweezers; any mountain peak or other design, is not permissible. 270. On a pillow, cushion, seat, and sleeping mat; on a broom, a dustpan, a dyeing vessel. 271. On a drinking vessel, a footrest, a plantain leaf; on leaf-holders and covers, on a fan and a hand-fan; any flower-work or other design, is not prohibited. 272. But for dwellings, doors, door-panels, and the like; Golden (material) is permitted, what then of mere color? For oil vessels made of horn, reed, gourd, and the like; Devoid of male or female figures, mere color is not forbidden. 36. Explanation of Medicine To make medicine for people, to give or to speak (about it) is not allowed; (Except for) begging or requesting, from one's own fellow Dhamma-farers. For parents, their attendants, bhikkhus dependent on them, and relatives; It is allowed to make medicine, and for those who perform services. For great-grandparents, grandparents, parents, siblings, and the like; For one's own relatives, it should be given temporarily. Requesting (medicine) that defiles families, or making medicine, and the like; Is not suitable for relatives connected by parents. Almsfood not touched, is not forbidden for mothers and the like; For six (types of people): a rebel, a thief, and a powerful person. For them, with threads and water, one should perform protection, not for oneself; It should be recited, or caused to be recited, protection rooted in the Dispensation. Virtue, Dhamma, or protection, (if they) come, one may give or speak; To give or to speak is allowed, if sent by someone to go. 37. Explanation of Taking/Receiving For new work, a cetiya, the Sangha, another individual, or a group; Even the ten kinds of jewels, for one who receives (them), it is an offence. It is relinquishment for oneself among those, for the remaining two, it is an offence; But if spoken without touching, for a group, the Sangha, or an individual. "I give for the cetiya, for new work" - one should not refuse; One should say to the suitable workers, "these people say thus." A field, a plot of land, or a pond, when giving servants, animals, and the like; One should refuse (to take directly) and then receive by suitable means; Fields and the like for the monastery, if said "I give," it is permissible. For new work on a new mother-ditch, field, or pond; Digging up earth, building embankments, and strengthening the dyke. Taking an extra share, in a new field or an old field; And in an unmeasured portion, of crops, saying "give this much"; And raising money, for all (these things) are not... unsuitable. 287. Without saying, "Whose field is this?" "This much land is to be established," or "This much share is to be given," he establishes the land. 288. "Take this much of the crop grown in this part of the land." Thus saying to take, he measures with poles and ropes. 289. Standing to measure and guard, at the threshing floor, at its removal, at the storage in granaries, etc., this is unsuitable for him. 290. He commits a pācitti by managing any layperson's property, even his father's, under the guise of a storekeeper. 291. His parents' suitable property must be managed. Having made it his own, it is permissible to manage it. 292. Having managed it, saying "Give it," if he is told to refuse, he should. It is permissible to guard it after it has been dropped and gone, as it is an impediment. 293. When carpenters and others are doing work in the monastery, or royal favorites are doing work with their own equipment or bedding. 294. Having managed it, saying "Give it," if they speak willingly, he should not act out of fear. It is proper to show it is protected. 295. When people forcefully drop things and leave, and he manages them, people suspect the monk when such an object is lost. 296. Inside the monastery or lodging, a gem, considered a jewel, he should take and deposit it, even on a road in the wilderness. Knowing the owners will not come, it is done appropriately. 38. Explanation of Corrupting Families Corrupting means – 297. Giving flowers, bamboo, fruits, powder, tooth-sticks, and clay for the purpose of gaining favor is a dukkaṭa for corrupting families. 298. A thullaccaya for heavy items, which belong to the Sangha by authority. Giving dukkaṭa and so on for items stolen from the Sangha or others. 299. For the sake of gaining favor from families, it is not proper in any way to plant, or cause to be planted, a tree bearing fruits and flowers, or to tend it. 300. By way of indication, by way of customary usage, planting and so on are permissible for one's own use. 301. Physicians are mentioned for running errands, for lay work. Except for parents, his own attendant is a servant. 302. A dukkaṭa by way of a word, for taking. e, a message of a messenger; Without taking the message, speaking again to the first one. 303. Thus, the arisen requisites are not allowable for five; Such as false reporting, transactions, and taking. 304. Having caused to be taken, or having taken, For parents and other relatives, for the purpose of offering objects, flowers may be given; But not for adornment, nor for the purpose of offering symbols. 305. Likewise, fruit for the sick, and for those with power and wealth; To give one's own or another's property to those without expenses. 306. When dividing fruits and flowers, something should be given to anyone who is worthy; After having been approved by the community, it should be given by others. 307. Or having delimited in the monastery, and then made an agreement; It should be given according to the delimitation, to the sick or to others; To one who asks for an agreement, having told them, the trees should be shown. 308. Regarding the powder of Sirīsaka and others, and the remainder, the decision; Is just as stated, and leaves are also included here. 39. Section on the Rains-residence And the Rains-residence – 309. The former and the latter, are the two Rains-residences; Therein, the intention to reside, and the verbal declaration are such. 310. “In this monastery, I will observe the Rains-residence for these three months; I will observe the Rains-residence here,” the intention to reside is the thought. 311. If one does not intend to enter the dwelling, or if one oversteps that day; There would be an offense of wrong-doing, for one who knows but does not enter. 312. One who has not entered, having broken the Rains-residence, should enter a second time; One should not depart for three months, without having completed the wandering. 313. For the sake of parents, for five fellow practitioners; For the sick and their attendants, we will seek food and medicine. 314. I will ask, I will attend, I will go to the discontented; I will dispel remorse, wrong views, and serious matters. 315. I will do or cause to be done, removal or separation; Or I will make an effort to rise, or to go, and so on; It is allowable for a seven-day task, whether sent or not sent. 316. For a Sangha-act, to go to listen to the Dhamma, if invited; Or sent by elders, or to see elders. 7. He who is far away, who has not come, should not obtain what is obtainable, by reason of the instruction for washing bowls, or the sight of a relative's attendant. 318. Sent by remaining relatives, or by one dependent on a bhikkhu, or by male and female lay followers, when designated and sent. 319. There is no offense for a break in the rains, if there is an obstacle for oneself; or if there is no harmony in the Saṅgha, he whose rains-residence is broken should invite. 320. It is not proper to go into the open air, or into the hollow of a tree, or into a tree branch, or into a hut of skin, or an umbrella, or a bowl. 321. It is not permissible to go without a lodging; but it is permissible to invite, and not to go to a place of residence or a caravan. 40. Instruction on Undividable Things Undividable things are: 322. Monastery and monastery grounds, and the ground of a dwelling; couch, chair, cushion, pillow, and other sleeping and sitting furniture. 323. Copper pot and cauldron, copper vessel and water pot; axe, adze, chisel, spade and pickaxe. 324. Creepers, bamboo, grass, leaves, muñja grass, pabbaja grass, earth; wooden and earthen vessels,