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these five are undividable. 325. One who divides incurs a grave offense; even if divided, they are undivided; they are called heavy articles, and these are to be given away. 326. Even a creeper a cubit and a half long, bamboo eight finger-breadths long; even a handful of grass, etc., even one leaf, earth. 327. Ordinary or five-colored, lime, red ochre, etc.; even the size of a palm fruit, given or born there. 328. A preserved Saṅgha rope, yoke, etc., are also undividable; when the work is finished, they are divisible for the Saṅgha or the cetiya. 329. Bowl, etc., suitable for a bhikkhu, and also what is unfinished or finished; divisible among copper articles are a water pot and a foot-rest. 330. Divisible among bamboo are an oil tube, a cutting stick; umbrella handle, needles, and also a sandal stick. 331. A permitted adze handle, a basket, a foot-rest; a fire-stick, an eye-ointment horn, etc., and also bhikkhu's requisites. 332. Carved and unfinished wooden articles, and ivory, are divisible; among bhikkhu's requisites, an earthen foot-pot. 333. Divisible is suitable leather, goat skin. divided. By a heavy thing a heavy burden, And a fixed thing by a fixed thing. 334. He should exchange a fixed thing, And having done so, he should consume it; He should take a creeper by a split piece, The rest is not to be divided. 41. Miscellaneous Section Miscellaneous means – 335. In the place of a door-bolt, In the crossbar and the door-post; Sleeping, he should bolt the door during the day, Turning it. 336. When there is a discerning person, Consideration is also appropriate; If he sleeps without that arrangement, He incurs a dukkata. 337. Jewels, images of women, Grain, women's ornaments; Musical instruments, weapons, and goods, Touching them incurs a dukkata. 338. With beeswax, oil, or fat, Or with a comb or a brush; Whoever combs his hair, Incurs a dukkata. 339. They should not use many coverings, Nor one covering; They should eat on one couch, Or in one bowl. 340. Less than four finger-breadths, Or more than eight finger-breadths; He should not chew a tooth-stick, Nor garlic, if it is not suitable. 341. To the low and the high, Or to the low by birth and so on; Or to the straight by another's instruction, He speaks ill-spoken words in haste. 342. He should not keep long nails or hair, Nor nose-hairs; It is not allowed to remove hair In a crowded place, for twenty-eight reasons. 343. He should not trouble the elders, Nor the Sangha's property as designated by the Sangha; With unwashed, wet feet, He should not step on a couch or seat; Nor with washed feet, Nor with sandals. 344. He should not wrap himself in the outer robe, Nor lean against a wall and so on; When there is prepared water, He should not fail to rinse his mouth. 345. In taking what is not allowable, In piercing a stone in haste; In teaching a share, And in making it public, there is a dukkata. 346. In contradicting a promise, For one with a pure mind, there is a dukkata; At the moment of the promise itself, For the other, it is a pācittiya. 347. He should not climb a tree, Unless there is a necessary reason for a man; In times of danger, as he wishes, It is allowable to climb. 348. For one going without a journey, There is a dukkata for asking; For one who asks on a journey, For not giving, there is a dukkata. 349. Gross He incurs an offense by cutting off the private parts; except for reasons of illness, or by self-mutilation of other limbs. 350. He should not make or cause to be made painted figures; He should not raise up one who is eating in a monastery, forest dwelling, or house. 351. Vehicles drawn by men, a palanquin, a hand-cart; and a stretcher, it is permissible for a sick person to ride. 352. Causing strife concerning the Buddha, Dhamma, and Sangha; is an offense, or flattering another in an assembly. 353. He should not show his body, thigh, or private parts to bhikkhunis; nor should he uncover himself and sprinkle them with mud, water, etc. 354. Not accepting advice, nor returning it; except for a foolish, sick, or traveling person, is an offense. 355. He should not recite worldly lore, nor cause grey hair to be taken; He should not eat from a basket, nor play any game. 356. He should not wear a layman's upper garment or lower garment; He should wear a folded garment, and should not anoint a gift. 357. He should cause growth, or beg, but not from those not known or forbidden; What is given for his own use, he should not give to another; Having taken the best and eaten, he may give again after a few days. 358. Knowing and knowing the one who is punished, for protection in begging; The punishment is on his neck if he is punished, but if he causes punishment himself; the offenses such as pārājika should be known by the difference in the value of the punishment. 359. When requisites are being carried away, if he says "Thief! Thief!"; taking them for their disadvantage, the punishment is on his neck for that. 360. He incurs an offense by discarding phlegm, feces, rubbish, or urine; outside walls or buildings, without looking at the path; or on green plants, or planted rice, coconuts, etc. 361. To cause to be joined, to join, or to see things joined; it is not allowed, even if it is for the Dhamma, dancing, singing, or playing instruments; or to accept when it is said, "We will make an offering." 362. A royal palace, a pond, a park, a painted house; going to see for sport, or a monastery, an offense is committed. 363. He should not refuse a new seat, nor a robe in the heat; He should suppress (faults) and ask for forgiveness, and be humbled by the venerable one. 364. One should turn away from reviling, and from seven offenses; (If one reviles) a monk or even a lay follower, by another (act), it is a dukkaṭa. 365. It is not allowed to destroy, a robe given out of faith; It is allowed for parents, for others, even for relatives, it is not allowed. 366. Having completed the rains retreat, from one to another (place), taking a share is a dukkaṭa; Should give back when lost, when worn out, should not give (up the) responsibility when urged; By laying down the burden for them, he becomes a custodian of goods. 367. Not with inner and outer robes (improperly worn) to the village, or with shoes or sandals, should enter; should not carry, a yak-tail fly-whisk or a fly-fan. 368. Not sick, should not cut, hair with scissors outside; From the monastery, should not carry, an umbrella; it is allowed for protection. 369. Should carry not a double-yoke, (but) a single-yoke; Burdens on the head, shoulder, or hip, and hanging from the hand, are allowed. 370. To accuse concerning an offense, without having made an opportunity, (is) a dukkaṭa; And of an innocent person, without a basis, similarly in the matter of making an opportunity. 371. Should not have a bed-leg, more than eight finger-breadths; By the usual finger-breadth, (it is) seven, or a bed with high legs. 372. Should undertake the vow of silence and so on, (it is) a dukkaṭa, (if it is) a non-Buddhist ascetic's vow; Should avoid razor equipment, similarly one who was formerly a barber. 373. Whatever manual work to ask for, accordingly; To take what is obtained, without effort, even without asking, is allowed; (But one should not) cause to be done or brought, whatever belongs to others. 374. Of lay people, giving as guardians, to take as much as they give; It is allowed according to the limit, in things belonging to the Sangha or a cetiya. 375. One incurs an offense in two ways, by body and speech, or by six (factors); Shamelessness, knowledge, remorse, natural state, wavering mindfulness; In what is not allowable or in what is allowable, (or) perception of allowable and not allowable. 376. An offense of shamelessness and knowledge, one conceals by body and speech; In the sign (of a monk), in the Sangha, in a group, the arising of an offense is in four ways. 377. Indirect speech, hinting and intimation, are not allowed in two requisites; Only intimation in the third, in the rest, all is allowed. 378. A donation does not grow in the future, for five, together with... That belongs to the Sangha, but it grows for householders. 379. A bhikkhu or a novice, should make time in the monastery. The Bhikkhu-Sangha is indeed the heir, and in that, the remaining rule is similar. 380. "This given to the former, give it, having brought it, it will be easy to plow." "I give it to the latter." Knowing this method of giving, one should take it as a trusted possession or dedicate the deceased's robe. 381. For metal vessels, a striker; for wooden vessels, a wooden one. A bowl, sandals, a couch, a chair, made of clay. Except these, all is permissible, that which is made by a potter. 42. Explanation of Confession Confession means – 382. That renunciation of bhikkhuhood, that is the confession of a pārājika offense. The rising up as stated, is the confession of a grave offense. 383. Having sat in a squatting posture, having raised the joined hands (in reverence), one should confess a thullaccaya (grave offense) and so on, in the presence of one (bhikkhu). 384. Having said, "Venerable sir, I have committed one thullaccaya offense; I confess it to you." When he (the other bhikkhu) says, "Friend, do you see that offense?" Having said, "Yes, venerable sir, I see it." And when he again says, "Friend, will you restrain yourself in the future?" One should say, "Good, venerable sir, I will restrain myself well." One should say, "Venerable sir, I have committed two thullaccaya offenses," or "Venerable sir, I have committed many thullaccaya offenses; I confess them to you." But for nissaggiya (offenses), (one should say), "Venerable sir, this robe of mine has exceeded ten days and is a nissaggiya (offense); I relinquish it to you, venerable sir." (Or) "Venerable sir, these robes of mine... (and so on)... this robe of mine...