English
And that bhikkhu was also short of robes. The bhikkhus said to that bhikkhu, “Now, friend, make your robe.” Then that bhikkhu told the bhikkhus about this matter. Those bhikkhus who were of few desires… they complained, grumbled, and criticized, “How can a bhikkhu give a robe to a bhikkhunī?”… “Is it true, bhikkhu, that you gave a robe to a bhikkhunī?” “It is true, Blessed One.” “Is she your relative, bhikkhu, or not your relative?” “Not my relative, Blessed One.” “A non-relative, foolish man, does not know what is proper or improper, what is good or bad, for a non-relative. How can you, foolish man, give a robe to a non-relative bhikkhunī! This, foolish man, is not for the confidence of the unconfident… And thus, bhikkhus, you should recite this training rule: “Whatever bhikkhu, to a non-relative to a bhikkhuni a robe should give, an offense of expiation. Thus was this training rule by the Blessed One for bhikkhus laid down. 170. At that time, the bhikkhus, being scrupulous, did not give exchange robes to bhikkhunis. The bhikkhunis complained, grumbled, and criticized, "How is it that the venerable ones do not give us exchange robes!" The bhikkhus heard the bhikkhunis complaining, grumbling, and criticizing. Then those bhikkhus reported this matter to the Blessed One. Then the Blessed One, on account of this cause, on account of this incident, having given a Dhamma talk, addressed the bhikkhus: "I allow, bhikkhus, to give exchange robes to five. To a bhikkhu, to a bhikkhuni, to a female trainee, to a male novice, to a female novice— I allow, bhikkhus, to give exchange robes to these five. And thus, bhikkhus, you should recite this training rule: 171. "Should any bhikkhu give a robe to a bhikkhuni who is not a relative, except for an exchange, it is an offense of expiation." 172. "Should any" means whoever, of whatever kind… "Bhikkhu" means… this bhikkhu is intended in this context. "Not a relative" means not connected by mother or father up to the seventh generation of grandfathers. "Bhikkhuni" means one who has received the higher ordination in both Sanghas. "Robe" means any one of the six kinds of robes, that is subject to determination, the last one. "Except for an exchange" means if he gives, excluding an exchange, there is an offense of expiation. 173. To a non-relative, perceiving her as a non-relative, he gives a robe, except for an exchange, there is an offense of expiation. To a non-relative, being in doubt, he gives a robe, except for an exchange, there is an offense of expiation. To a non-relative, perceiving her as a relative, he gives a robe, except for an exchange, there is an offense of expiation. To one ordained in the same Sangha, he gives a robe, except for an exchange, there is an offense of wrong-doing. To a relative, a non-relative Thinking Process: The user wants a Pāli to English translation. I need to output *only* the English translation. I must maintain the original segment structure and the rhythm of folk chants as much as possible. This means if the Pāli is short, multi-line sentences, the English should also be short, multi-line sentences. Let's break down the text segment by segment. **Segment 1:** "asaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti." * "asaññī" - not perceiving, without perception * "āpatti dukkaṭassa" - offense of wrong-doing * "Ñātikāya vematiko" - doubtful about a relative * "Ñātikāya ñātikasaññī" - perceiving as a relative * "anāpatti" - no offense Rhythm: Short, declarative sentences. Translation: Not perceiving, there is an offense of wrong-doing. Doubtful about a relative, there is an offense of wrong-doing. Perceiving as a relative, there is no offense. **Segment 2:** "174. Anāpatti ñātikāya, pārivattakaṃ parittena vā vipulaṃ, vipulena vā parittaṃ, bhikkhunī vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ deti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti." * "Anāpatti ñātikāya" - No offense for a relative * "pārivattakaṃ parittena vā vipulaṃ, vipulena vā parittaṃ" - exchanging a small one for a large one, or a large one for a small one (This refers to robes, implied from context of the rule) * "bhikkhunī vissāsaṃ gaṇhāti" - a bhikkhunī takes it on trust * "tāvakālikaṃ gaṇhāti" - takes it for a limited time * "cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ deti" - gives other requisites besides a robe * "sikkhamānāya" - to a probationer * "sāmaṇeriyā" - to a female novice * "ummattakassa" - to a mad person * "ādikammikassāti" - to the first wrong-doer. Rhythm: A list of exemptions, each a short phrase. Translation: No offense for a relative, exchanging a small one for a large one, or a large one for a small one, a bhikkhunī takes it on trust, takes it for a limited time, gives other requisites besides a robe, to a probationer, to a female novice, to a mad person, to the first wrong-doer. **Segment 3:** "Cīvaradānasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ." * "Cīvaradānasikkhāpadaṃ" - The training rule on giving robes * "niṭṭhitaṃ pañcamaṃ" - the fifth is finished. Rhythm: A single, short sentence. Translation: The fifth training rule on giving robes is finished. **Segment 4:** "6. Cīvarasibbanasikkhāpadaṃ" * "6." - 6. * "Cīvarasibbanasikkhāpadaṃ" - The training rule on sewing robes Rhythm: A title. Translation: 6. The training rule on sewing robes **Segment 5:** "175. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī paṭṭo [paṭṭho (sī. syā.)] hoti cīvarakammaṃ kātuṃ. Aññatarā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sādhu me, bhante, ayyo cīvaraṃ sibbatū’’ti. Atha kho āyasmā udāyī tassā bhikkhuniyā cīvaraṃ sibbitvā surattaṃ suparikammakataṃ katvā majjhe paṭibhānacittaṃ vuṭṭhāpetvā saṃharitvā nikkhipi. Atha kho sā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kahaṃ taṃ, bhante, cīvara’’nti? ‘‘Handa, bhagini , imaṃ cīvaraṃ yathāsaṃhaṭaṃ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṃ āgacchati tadā imaṃ cīvaraṃ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchā’’ti. Atha kho sā bhikkhunī taṃ cīvaraṃ yathāsaṃhaṭaṃ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṃ āgacchati tadā taṃ cīvaraṃ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchati. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘yāva chinnikā imā bhikkhuniyo dhuttikā ahirikāyo, yatra hi nāma cīvare paṭibhānacittaṃ vuṭṭhāpessantī’’ti!" * "Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme." - At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. * "Tena kho pana samayena āyasmā udāyī paṭṭo [paṭṭho (sī. syā.)] hoti cīvarakammaṃ kātuṃ." - Now at that time, the venerable Udāyī was skilled in making robes. * "Aññatarā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sādhu me, bhante, ayyo cīvaraṃ sibbatū’’ti." - A certain bhikkhunī approached the venerable Udāyī; having approached, she said to the venerable Udāyī: "It would be good, venerable sir, if the venerable one would sew a robe for me." * "Atha kho āyasmā udāyī tassā bhikkhuniyā cīvaraṃ sibbitvā surattaṃ suparikammakataṃ katvā majjhe paṭibhānacittaṃ vuṭṭhāpetvā saṃharitvā nikkhipi." - Then the venerable Udāyī, having sewn that bhikkhunī's robe, made it well-dyed and well-finished, and in the middle, he raised an artistic design, folded it, and put it away. * "Atha kho sā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kahaṃ taṃ, bhante, cīvara’’nti?" - Then that bhikkhunī approached the venerable Udāyī; having approached, she said to the venerable Udāyī: "Where is that robe, venerable sir?" * "‘‘Handa, bhagini , imaṃ cīvaraṃ yathāsaṃhaṭaṃ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṃ āgacchati tadā imaṃ cīvaraṃ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchā’’ti." - "Here, sister, take this robe as it is folded and put it away, and when the bhikkhunī Saṅgha comes for instruction, then put on this robe and come behind the bhikkhunī Saṅgha." * "Atha kho sā bhikkhunī taṃ cīvaraṃ yathāsaṃhaṭaṃ haritvā nikkhipitvā yadā bhikkhunisaṅgho ovādaṃ āgacchati tadā taṃ cīvaraṃ pārupitvā bhikkhunisaṅghassa piṭṭhito piṭṭhito āgacchati." - Then that bhikkhunī took that robe as it was folded and put it away, and when the bhikkhunī Saṅgha came for instruction, then she put on that robe and came behind the bhikkhunī Saṅgha. * "Manussā ujjhāyanti khiyyanti vipācenti – ‘‘yāva chinnikā imā bhikkhuniyo dhuttikā ahirikāyo, yatra hi nāma cīvare paṭibhānacittaṃ vuṭṭhāpessantī’’ti!" - People complained, grumbled, and criticized: "How shameless these bhikkhunīs are, how roguish, how impudent, that they would even have an artistic design raised on a robe!" Rhythm: Narrative, with direct speech. I'll try to keep sentences relatively short and direct. Translation: At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the venerable Udāyī was skilled in making robes. A certain bhikkhunī approached the venerable Udāyī; having approached, she said to the venerable Udāyī: "It would be good, venerable sir, if the venerable one would sew a robe for me." Then the venerable Udāyī, having sewn that bhikkhunī's robe, made it well-dyed and well-finished, and in the middle, he raised an artistic design, folded it, and put it away. Then that bhikkhunī approached the venerable Udāyī; having approached, she said to the venerable Udāyī: "Where is that robe, venerable sir?" "Here, sister, take this robe as it is folded and put it away, and when the bhikkhunī Saṅgha comes for instruction, then put on this robe and come behind the bhikkhunī Saṅgha." Then that bhikkhunī took that robe as it was folded and put it away, and when the bhikkhunī Saṅgha