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and families are specified, saying, "It should be told with these many offenses in these many families." "Neither limited by offenses nor limited by families" means offenses are not specified and families are not specified, saying, "It should be told with these many offenses in these many families." 81. In the case of being limited by offenses, if the offenses are specified, excluding those offenses, if one tells with other offenses, there is an offense of pācittiya. In the case of being limited by families, if the families are specified, excluding those families, if one tells in other families, there is an offense of pācittiya. In the case of being limited by offenses and limited by families, if the offenses are specified, excluding those offenses, if the families are specified, excluding those families, if one tells with other offenses in other families, there is an offense of pācittiya. In the case of neither limited by offenses nor limited by families, there is no offense. 82. Regarding a serious offense, perceiving it as a serious offense, if one tells an unordained person, except by permission of bhikkhus, there is an offense of pācittiya. Regarding a serious offense, being in doubt, if one tells an unordained person, except by permission of bhikkhus is a Pācittiya offense. If, regarding a serious offense, he perceives it as not serious and reveals it to an unordained person, without the permission of the bhikkhus, it is a Pācittiya offense. If he reveals a not serious offense, it is a Dukkata offense. If he reveals a serious or not serious transgression to an unordained person, it is a Dukkata offense. If, regarding a not serious offense, he perceives it as a serious offense, it is a Dukkata offense. If, regarding a not serious offense, he is in doubt, it is a Dukkata offense. If, regarding a not serious offense, he perceives it as a not serious offense, it is a Dukkata offense. 83. There is no offense if he reveals the basis but not the offense, or if he reveals the offense but not the basis, or with the permission of the bhikkhus, or for a mad person, or for the first offender. The training rule concerning revealing serious offenses, the ninth, is finished. 10. The training rule concerning digging the earth 84. At that time, the Buddha, the Blessed One, was dwelling in Āḷavī, at the Aggāḷava shrine. At that time, the bhikkhus of Āḷavī, while doing new construction work, dug the earth themselves and had others dig it. People complained, grumbled, and criticized, saying, "How can these Sakyan recluses dig the earth themselves and have others dig it! The Sakyan recluses harm a one-faculty living being!" The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few desires...pe... complained, grumbled, and criticized, saying, "How can the bhikkhus of Āḷavī dig the earth themselves and have others dig it!"...pe... "Is it true, bhikkhus, that you dig the earth yourselves and have others dig it?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them...pe... "How can you, foolish men, dig the earth yourselves and have others dig it! For, foolish men, people perceive life in the earth. This, foolish men, is not for the appeasement of the unappeased...pe... And thus, bhikkhus, you should recite this training rule: 85. "Whatever bhikkhu digs the earth..." or digs or causes to dig, it is a pācittiya offense. Whoever means whoever of whatever kind… monk means… in this context, this is the intended monk. Earth, so-called, is of two kinds of earth – natural earth and non-natural earth. Natural earth, so-called, is pure dust, pure clay, with few stones, few pebbles, few potsherds, few broken bricks, few sand grains, mostly dusty, mostly clayey. Undamaged is also called natural earth. And a heap of dust or a heap of clay that has been left for more than four months, this is also called natural earth. Non-natural earth, so-called, is pure stones, pure pebbles, pure potsherds, pure broken bricks, pure sand grains, with little dust, little clay, mostly stony, mostly pebbly, mostly potsherd-like, mostly broken-brick-like, mostly sandy. Damaged is also called non-natural earth. And a heap of dust or a heap of clay that has been left for less than four months, this is also called non-natural earth. 'Digs' means he digs himself, it is a pācittiya offense. 'Causes to dig' means he orders another, it is a pācittiya offense. Having been ordered once, even if he digs a lot, it is a pācittiya offense. If, perceiving it as earth, it is earth, he digs or causes to dig, or breaks or causes to break, or burns or causes to burn, it is a pācittiya offense. If, being in doubt about earth, it is earth, he digs or causes to dig, or breaks or causes to break, or burns or causes to burn, it is a dukkaṭa offense. If, perceiving it as not earth, it is earth, he digs or causes to dig, or breaks or causes to break, or burns or causes to burn, there is no offense. If, perceiving it as earth, it is not earth, it is a dukkaṭa offense. If, being in doubt about earth, it is not earth, it is a dukkaṭa offense. If, perceiving it as not earth, it is not earth, there is no offense. No offense for – one who says, "Know this, give this, bring this, this is the purpose, make this allowable," if unintentional, if unmindful, if not knowing, if insane, if it is the first offense. The training rule on digging the earth is concluded. the tenth. The Chapter on False Speech, the first. Its Summary: False, slandering, tale-bearing, two on lying down on a bed; Except by one who knows, beings, serious offense, digging. 2. Chapter on Plant Life 1. Rule on Plant Life 89. At that time the Buddha, the Blessed One, was dwelling in Āḷavī, at the Aggāḷava shrine. At that time, the monks of Āḷavī, while doing new construction, were cutting down trees and having them cut down. And a certain monk of Āḷavī was cutting down a tree. The deity dwelling in that tree said to that monk, “Venerable sir, do not cut down my dwelling, wishing to make your own dwelling.” That monk, disregarding, kept on cutting, and struck the arm of that deity’s child. Then it occurred to that deity, “What if I were to take this monk’s life right here?” Then it occurred to that deity, “It is not proper for me to take this monk’s life right here. What if I were to report this matter to the Blessed One?” Then that deity approached the Blessed One; having approached, she reported this matter to the Blessed One. “Good, good, deity! It is good, deity, that you did not take that monk’s life. If you, deity, had taken that monk’s life today, you, deity, would have accumulated much demerit. Go, deity, in such and such a place there is a tree, unoccupied; go to that one.” People complained, grumbled, and criticized, “How can these Sakyan recluses cut down trees and have them cut down? How can these Sakyan recluses harm a one-faculty living being?” The monks heard those people complaining, grumbling, and criticizing. Those monks who were of few desires… (as before) …they complained, grumbled, and criticized, “How can the monks of Āḷavī cut down trees and have them cut down?” … (as before) … “Is it true, monks, that you, "Monks, did you cut down trees or have them cut down?" "Yes, Blessed One." The Buddha, the Blessed One, rebuked them. "How can you, foolish men, cut down trees or have them cut down! Foolish men, people have the perception of life in trees. This, foolish men, is not for the confidence of those without confidence. And thus, monks, you should recite this training rule: 90. "For destroying plant life, there is an offense of expiation." 91. "Plant life" means five kinds of seeds: root-seeds, stem-seeds, joint-seeds, shoot-seeds, and seed-seeds as the fifth. "Root-seeds" means: turmeric, ginger, sweet flag, calamus, ativisa, katukarohini, usira, bhaddamuttaka, or whatever other things exist that grow from the root, that arise from the root; this is called root-seeds. "Stem-seeds" means: the sacred fig, the banyan, the wavy-leaved fig, the cluster fig, kacchaka, kapitthana, or whatever other things exist that grow from the stem, that arise from the stem; this is called stem-seeds. "Joint-seeds" means: sugarcane, bamboo, reed, or whatever other things exist that grow from the joint, that arise from the joint; this is called joint-seeds. "Shoot-seeds" means: basil, phanijjaka, hirivera, or whatever other things exist that grow from the shoot, that arise from the shoot; this is called shoot-seeds. "Seed-seeds" means: early grains, late grains, or whatever other things exist that grow from the seed, that arise from the seed; this is called seed-seeds. 92. If, perceiving it as a seed, one cuts it or has it cut, or breaks it or has it broken, or cooks it or has it cooked, there is an offense of expiation. If, being in doubt about a seed, one cuts it or has it cut, or breaks it or has it broken, or cooks it or has it cooked, there is an offense of wrong-doing. If, perceiving it as not a seed, one cuts it or has it cut, or breaks it or has it broken, or cooks it or has it cooked, there is no offense. If, perceiving it as a seed when it is not a seed, there is an offense of wrong-doing. If, being in doubt when it is not a seed, there is an offense. a minor offense. If one perceives it as seedless, when it is seedless, there is no offense. 93. No offense – if one says: "Know this, give this, bring this, this is useful, make this allowable," without intending, without mindfulness, unknowingly, for one who is insane, for the first offender. The first training rule concerning living plants is finished. 2. The training rule concerning evasive speech 94. At that time the Buddha, the Blessed One, was staying at Kosambī, in Ghosita's Park. Now at that time, the Venerable Channa, having committed misconduct, when being questioned about an offense in the midst of the Sangha, responded evasively –