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(and so on)... these robes of mine have exceeded ten days and are nissaggiya (offenses); I relinquish them to you, venerable sir." 385. Having relinquished, one should confess, the offense to that bhikkhu. Having received the offense, the relinquished robe should be given back. "I give this, these, this, these robes to the venerable one." 386. (A) "Venerable sir, this robe of mine, having been left overnight without the consent of a bhikkhu, is a nissaggiya (offense)." (B) This untimely robe of mine, Venerable Sir, overdue by a month, is to be relinquished. (Ga) This old robe of mine, Venerable Sir, caused to be washed by a nun who is not a relative, is to be relinquished. (Gha) This robe of mine, Venerable Sir, received from the hand of a nun who is not a relative, except for exchange, is to be relinquished. (Ṅa) This robe of mine, Venerable Sir, requested from a layperson who is not a relative, not at the right time, is to be relinquished. (Ca) This robe of mine, Venerable Sir, requested in excess from a layperson who is not a relative, is to be relinquished. (Cha) This robe of mine, Venerable Sir, not having been invited previously, having approached a layperson who is not a relative, and made a choice, is to be relinquished. (Ja) This robe of mine, Venerable Sir, not having been invited previously, having approached laypersons who are not relatives, and made a choice, is to be relinquished. (Jha) This robe of mine, Venerable Sir, obtained by more than three accusations, by more than six places, is to be relinquished. (Ña) This rug of mine, Venerable Sir, caused to be made mixed with silk, is to be relinquished. (Ṭa) This rug of mine, Venerable Sir, caused to be made of pure black sheep's wool, is to be relinquished. (Ṭha) This rug of mine, Venerable Sir, caused to be made without taking an equal part of white, without taking an equal part of brown/grey, is to be relinquished. (Ḍa) This rug of mine, Venerable Sir, caused to be made less than six years (ago), except with the permission of the bhikkhus, is to be relinquished. (Ḍha) This sitting rug of mine, Venerable Sir, caused to be made without taking a Sugata-span from the old rug's edge, is to be relinquished. (Ṇa) These sheep's wools of mine, Venerable Sir, carried beyond three yojanas, are to be relinquished. (Ta) These sheep's wools of mine, Venerable Sir, caused to be washed by a nun who is not a relative, are to be relinquished. (Tha) I, Venerable Sir, received money. This of mine, Venerable Sir, is to be relinquished. I relinquish this to the Sangha. (Da) I, Venerable Sir, engaged in various kinds of money transactions. This of mine, Venerable Sir, is to be relinquished. Relinquishment, this I relinquish to the Sangha. 387. Having relinquished the offense, one should declare it, say to a layperson: "Know this!" By this (word), he should say, "What shall I bring?" 388. Without saying "this is for me," say oil, etc., what is allowable for monks. What he brings by that, having exchanged, is allowable. 389. Having set aside these two, to consume with the rest. Even if obtained by another, that share is not allowable for them. 390. Even the shade of a tree, produced from it, is not allowable. What is relinquished, even if re-obtained, from the beginning, the three kinds of mats. 391. If he does not obtain it thus, "Cast away this doubt!" Even so, a monk should cast away, if he does not obtain what is approved. 392. These, the second bowl, the rest are allowable in the Sangha. In one Sangha, to speak in a group, is allowable, even with another language. 393. (Ka) I, venerable sir, engaged in various kinds of buying and selling. This, venerable sir, is relinquishment. (Kha) This bowl of mine, venerable sir, has exceeded ten days, it is relinquishment. (Ga) This bowl of mine, venerable sir, was obtained with a bowl lacking five bindings, it is relinquishment. This I relinquish to the Sangha. 394. Having relinquished, one should declare the offense to the bowl-taker. Having approved of the Sangha, the bowl should be given to him. 395. (Ka) This medicine of mine, venerable sir, has exceeded seven days, it is relinquishment. (Kha) This rain-cloak robe of mine, venerable sir, was sought when more than a month remained in the hot season, was made and worn when more than half a month remained in the hot season, it is relinquishment. (Ga) This robe of mine, venerable sir, was given by myself to a monk and not taken back, it is relinquishment. (Gha) This robe of mine, venerable sir, having myself requested thread, was woven by weavers, it is relinquishment. (Ṅa) This robe of mine, venerable sir, previously uninvited, having approached the weavers of an unknown householder, has fallen into a choice, it is relinquishment. (Ca) This urgent robe of mine, venerable sir, has exceeded the robe-season time, it is relinquishment. This robe of mine, venerable sir, has been kept apart for more than six nights, without the permission of the bhikkhus, it is to be relinquished. This gain of the Sangha, venerable sir, which I knew to be dedicated to the Sangha, I have dedicated to myself, it is to be relinquished. I relinquish this to the venerable one. 396. All the rest, as appropriate, should be applied as in the beginning. 397. (Ka) I, venerable sir, have incurred one offense of pācittiya. I have incurred two or many offenses of pācittiya. (Kha) I, venerable sir, have incurred a blameworthy deed, unwholesome, to be confessed. I confess that. Then it should be said: "Do you see, friend, that deed?" (Ga) I, venerable sir, have incurred one offense of dukkaṭa. I have incurred two or many offenses of dukkaṭa. (Gha) I, venerable sir, have incurred one offense of dubbhāsita. I have incurred two or many offenses of dubbhāsita. I confess these before you. (Ṅa) Having said: "I, venerable sir, have incurred two offenses of thullaccaya with different bases. I have incurred many offenses of thullaccaya with different bases. I confess these before you." And when it is said by him: "Do you see, friend, those offenses?" Having said: "Yes, venerable sir, I see them." And when it is said by him again: "In the future, friend, you should restrain yourself." It should be said: "Good, very well, venerable sir, I shall restrain myself." 398. For that which does not lead to confession, and for that which is confessed as no offense; for those who are in different residences, or outside the boundary, with four or five; for those who have acted intentionally, it is not confessed as "not many." 43. Explanation of Giving Consent Giving consent and so on – 399. Having beaten the drum or bell, when those fit for the act have assembled; one should bring to the Sangha either consent, or purity, or invitation. 400. Approaching one bhikkhu, sitting on one's haunches; raising the joined hands, the discerning one should give consent. 401. (Ka) It should be said: "I give consent, take my consent, announce my consent." (Kha) By one giving purity, it should be said: "I give purity, take my purity, announce my purity." 402. By giving purity, he completes the Uposatha; He obstructs the remaining acts of the Saṅgha and himself. 403. By giving consent to the Saṅgha, he accomplishes two things for himself; Therefore, by one giving consent, purity should also be given. 404. One may carry for many, but not carry in succession; Consent and purity brought in succession do not go through. 405. Having performed all preliminary duties, one should give the invitation thus: "I give the invitation, carry my invitation, announce my invitation, invite on my behalf." 406. Having then announced to the Saṅgha, the one who came should invite thus: "Venerable Sirs, so-and-so invites the Saṅgha regarding what has been seen, or heard, or suspected. Let the Saṅgha speak out of compassion; seeing it, he will rectify it." 407. Having taken purity, or consent, or invitation; The carrier, not reaching the Saṅgha, might go astray or die. 408. Or he might acknowledge the state of a novice, etc., (saying) "not brought"; Having reached the Saṅgha, if he then abandons it, the carrier is considered to have brought it. 409. Having reached the Saṅgha, if he is negligent, or asleep, or does not announce; There is no offense, but for one who intentionally does not announce, there is an offense of wrong-doing. 44. Explanation of Uposatha Uposatha means – 410. There are two Uposathas: the fourteenth and the fifteenth; And three according to the Suttuddesa, Adhiṭṭhāna, and Pārisuddhi. 411. The Suttuddesa is for the Saṅgha, the Adhiṭṭhāna Uposatha; For individuals, the rest, the Pārisuddhi Uposatha. 412. When the preliminary duties and actions are brought to the proper time; The Saṅgha recites the Sutta, it is explained in five ways. 413. Without hindrance, the brief recitation is prevented; "The elder is the master in two, or in three recitations here; In pure ones," as it is said, it is permissible even if not recited. 414. If equals should come, or few while reciting; What is recited is well-recited, the remainder should be heard. 415. As soon as it is recited, by all or by some rising; They should perform the purity, if there are many present; Having made all choices u, let the preliminary duties be declared again. 416. For those observing the fifteenth, if others observe a different day; The equal others should follow, if the former are more; The former should follow, for the rest, this is the rule. 417. For those observing the first day, if others observe the Uposatha; For those who are peaceful, harmony, the residents should give willingly. 418. It should be done by going outside, if they do not give the Uposatha; Desiring to give, harmony, among many, or go outside. 419. For those arriving on the first day, this is the same rule; He should intentionally recite the Sutta, for one who does not recite, a dukkaṭa. 420. To sweep, to light (a lamp),