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there is an offense of dukkaṭa. If one revokes a non-Dhamma-act, perceiving it as a non-Dhamma-act, there is no offense. 396. There is no offense if one revokes, knowing: "The act was done by non-Dhamma, or by a faction, or for one not worthy of the act." No offense for one who is insane, or for the first offender. The training rule on revoking is finished, the third. 4. The training rule on a serious offense. 397. At that time, the Buddha, the Blessed One, was staying at Savatthi, in Jeta Grove, Anathapindika's monastery. At that time, Venerable Upananda the Sakyan son, having committed an offense of intentional emission of semen, informed a bhikkhu, his co-resident brother: "Friend, I have committed an offense of intentional emission of semen. Do not tell anyone." At that time, another bhikkhu, having committed an offense of intentional emission of semen, asked the Sangha for probation for that offense. The Sangha granted him probation for that offense. While on probation, he saw that bhikkhu and said this: "Friend, I committed an offense of intentional emission of semen and asked the Sangha for probation for that offense, and the Sangha granted me probation for that offense, and I am on proba... I live, I experience, friend, may the venerable one hold me as one who experiences. What then, friend, does anyone else who commits this offense also do this? Yes, friend. This venerable Upānanda the Sakyan, friend, having committed an offense of intentional emission of semen, he tells me, do not tell anyone. But do you, friend, conceal it? Yes, friend. Then that bhikkhu told the bhikkhus about this matter. Those bhikkhus who were of few desires... they complained, grumbled, criticized: How can a bhikkhu knowingly conceal a serious offense of another bhikkhu? ... Is it true, bhikkhu, that you knowingly concealed a serious offense of another bhikkhu? It is true, Blessed One. The Buddha, the Blessed One, rebuked him... How can you, foolish man, knowingly conceal a serious offense of another bhikkhu! This, foolish man, is not for the conversion of the unconverted... And thus, bhikkhus, you should recite this training rule: 398. If any bhikkhu knowingly conceals a serious offense of another bhikkhu, it is an offense of pācittiya. 399. Any means whoever, whatever kind... Bhikkhu means... this bhikkhu is intended in this context. Of another bhikkhu means of another bhikkhu. Knowingly means he himself knows, or others tell him, or he tells it. Serious offenses are the four pārājikas and the thirteen saṅghādisesas. Conceals means as soon as he sets aside the intention, thinking, "Knowing this, they will admonish, remind, rebuke, disparage, make him confused, I will not tell," it is an offense of pācittiya. 400. If he conceals a serious offense, perceiving it as a serious offense, it is an offense of pācittiya. If he conceals a serious offense, being in doubt about it, it is an offense of dukkaṭa. If he conceals a serious offense, perceiving it as not a serious offense... , an offense of wrong-doing. He conceals a non-serious offense, an offense of wrong-doing. He conceals a serious or non-serious transgression of one not fully ordained, an offense of wrong-doing. Regarding a non-serious offense, he perceives it as serious, an offense of wrong-doing. Regarding a non-serious offense, he is in doubt, an offense of wrong-doing. Regarding a non-serious offense, he perceives it as non-serious, an offense of wrong-doing. 401. No offense— if he does not disclose it thinking, "There will be quarreling, contention, strife, or dispute in the Sangha," if he does not disclose it thinking, "There will be a schism or a division in the Sangha," if he does not disclose it thinking, "This one is harsh, rough, and will cause danger to life or danger to the holy life," if he does not disclose it when he sees no other suitable monks, if he does not disclose it not wishing to conceal, if he does not disclose it thinking, "It will become known by his own action," for one who is insane, for the first offender. The training rule concerning serious offenses is finished, the fourth. 5. The training rule concerning one under twenty years old 402. At that time, the Buddha, the Blessed One, was staying in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. [This story is in Mahāvagga 99.] At that time, in Rājagaha, there were seventeen young boys who were friends. The boy Upāli was their leader. Then it occurred to Upāli's parents: "By what means might Upāli, after our passing, live happily and not suffer?" Then it occurred to Upāli's parents: "If Upāli were to learn writing, then Upāli, after our passing, would live happily and not suffer." Then it occurred to Upāli's parents: "If Upāli were to learn writing, his fingers would suffer. If Upāli were to learn counting, then Upāli, after our passing, would live happily and not suffer." Then it occurred to Upāli's parents: "If Upāli were to learn counting, his chest would suffer. If Upāli were to learn writing, then, Upāli, after our passing, he would live happily and not be weary. Then it occurred to Upāli’s parents: If Upāli learns writing, his eyes will suffer. These Sakyan ascetic monks are of pleasant habits, of pleasant conduct, they eat good food and sleep in sheltered beds. If Upāli were to go forth among the Sakyan ascetic monks, then, Upāli, after our passing, he would live happily and not be weary. Upāli the boy heard this conversation of his parents. Then Upāli the boy went to those boys; having gone, he said to those boys: Come, sirs, let us go forth among the Sakyan ascetic monks. If you, sir, go forth, then we too will go forth. Then those boys went to the parents of each other and said: Allow me to go forth from home to homelessness. Then the parents of those boys, thinking, "All these boys are of the same desire, of good intention," allowed them. They approached the bhikkhus and asked for ordination. The bhikkhus ordained them, gave them the higher ordination. They, rising in the early morning, wept: Give us gruel, give us rice, give us food to chew! The bhikkhus said this: Wait, friends, until the night brightens. If there is gruel, you will drink it. If there is rice, you will eat it. If there is food to chew, you will chew it. If there is no gruel or rice or food to chew, you will go on alms round and eat. Even when told this by the bhikkhus, they kept on weeping: Give us gruel, give us rice, give us food to chew! They even pulled up their beds and threw them around. The Blessed One heard the sound of the boys rising in the early morning. Having heard, he addressed Venerable Ānanda addressed Nanda: "What was that sound of children, Ānanda?" Then Venerable Ānanda reported that matter to the Blessed One. Then the Blessed One, on that occasion, in that connection, had the assembly of bhikkhus gathered and questioned the bhikkhus: "Is it true, bhikkhus, that bhikkhus knowingly give ordination to a person under twenty years old?" "It is true, Lord." The Buddha, the Blessed One, rebuked them... (as before) ...How can these foolish men, bhikkhus, knowingly give ordination to a person under twenty years old? A person under twenty years old, bhikkhus, is not capable of enduring cold, heat, hunger, thirst, the touch of gnats, mosquitoes, wind, sun, and creeping things, ill-spoken and unwelcome words, and the arisen bodily feelings that are painful, sharp, severe, bitter, unpleasant, disagreeable, and life-threatening. A person of twenty years old, bhikkhus, is capable of enduring cold, heat... (as before) ...and life-threatening. This, bhikkhus, is not for the conversion of the unconverted... (as before) ...And thus, bhikkhus, you should recite this training rule: 403. "Should any bhikkhu knowingly give ordination to a person under twenty years old, and that person is not ordained, and those bhikkhus are blameworthy, this is an offense of pācittiya for him." 404. "Any" means whoever, whatever kind... (as before) ... "bhikkhu" means... (as before) ... this bhikkhu is intended in this context. "Knowingly" means one knows oneself, or others report it to him, or he reports it. "Under twenty years old" means not having reached twenty years old. If, thinking "I will give ordination," one seeks a chapter or a preceptor or a bowl or robes, or designates a boundary, there is an offense of dukkata. At the ñatti, there is a dukkata. At the two kammavācās, there are dukkata offenses. At the conclusion of the kammavācā, there is an offense of pācittiya for the upajjhāya. For the chapter and the preceptor, there is an offense of dukkata. 405. If one perceives a person under twenty years old as under twenty years old, he gives ordination, there is an offense of pācittiya. Being in doubt about one under twenty, he gives ordination, there is an offense of dukkaṭa. Believing one under twenty to be fully twenty, he gives ordination, there is no offense. Believing one fully twenty to be under twenty, there is an offense of dukkaṭa. Being in doubt about one fully twenty, there is an offense of dukkaṭa. Believing one fully twenty to be fully twenty, there is no offense. 406. There is no offense for one who, believing one under twenty to be fully twenty, gives ordination; for one who, believing one fully twenty to be fully twenty, gives ordination; for one who is insane; for the first offender. The training rule concerning one under twenty, the fifth, is finished. 6. The Training Rule Concerning a Thief-Caravan 407. At that time, the Buddha, the Blessed One, was staying in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, a certain caravan intended to go from Rājagaha to Paṭiyāloka. A certain bhikkhu said to those people, "I too, venerable sirs, will go with you." "Indeed, venerable sir, we will carry goods without paying duty." "You know, friends," he said. The customs officers heard, "Indeed, the caravan will carry goods without paying duty."