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the monk does not consume such gains without sharing, but shares them with his virtuous fellow practitioners. This quality too is conducive to amiability, to affection, to respect, to unity, to non-dispute, to harmony, to oneness. Furthermore, whatever are those virtues that are unbroken, untorn, unspotted, unblemished, freeing, praised by the wise, ungrasped, conducive to concentration, in such virtues, he dwells in common with his fellow practitioners, both openly and in private. This quality too is conducive to amiability, to affection, to respect, to unity, to non-dispute, to harmony, to oneness. Furthermore, whatever is that view which is noble, leading out, leading one who practices it to the right destruction of suffering, in such a view, a monk dwells... He dwells in common with his fellow celibate practitioners, both openly and in private. This too is a reconciliatory principle, leading to affection, leading to respect, leading to cohesion, leading to non-dispute, leading to harmony, leading to unity. These are the six reconciliatory principles. 275. What are the eighteen grounds for schism? Here, a monk declares what is not Dhamma as Dhamma, and what is Dhamma as not Dhamma. He declares what is not Vinaya as Vinaya, and what is Vinaya as not Vinaya. He declares what was not spoken or uttered by the Tathāgata as spoken or uttered by the Tathāgata. He declares what was spoken or uttered by the Tathāgata as not spoken or uttered by the Tathāgata. He declares what was not practiced by the Tathāgata as practiced by the Tathāgata. He declares what was practiced by the Tathāgata as not practiced by the Tathāgata. He declares what was not laid down by the Tathāgata as laid down by the Tathāgata. He declares what was laid down by the Tathāgata as not laid down by the Tathāgata. He declares an offense as a non-offense, and a non-offense as an offense. He declares a light offense as a grave offense, and a grave offense as a light offense. He declares an offense with a remainder as an offense without a remainder, and an offense without a remainder as an offense with a remainder. He declares a serious offense as a non-serious offense, and a non-serious offense as a serious offense. These are the eighteen grounds for schism. What are the four cases? Cases of dispute, cases of accusation, cases of offense, cases of duty – these are the four cases. What are the seven ways of settling? Settlement in the presence, settlement by mindfulness, settlement for the unbewildered, settlement by acknowledged guilt, settlement by majority, settlement by the obstinate offender, settlement by covering with grass – these are the seven ways of settling. The section on "how many" is finished. Its summary – Offenses, groups of offenses, again settled in seven ways; And settled with respect, and respect, and the root. Again settled, failures, sa From memory, from disputes; From accusations, from reconciliation, and from cases of schism. Seven ways of settling are stated, these are seventeen topics. 1. Section on the Six Origins of Offenses 276. By the first origin of offense, does one incur a pārājika offense? It should be said, "No." Does one incur a saṅghādisesa offense? It should be said, "Yes." Does one incur a thullaccaya offense? It should be said, "Yes." Does one incur a pācittiya offense? It should be said, "Yes." Does one incur a pāṭidesanīya offense? It should be said, "Yes." Does one incur a dukkaṭa offense? It should be said, "Yes." Does one incur a dubbhāsita offense? It should be said, "No." By the second origin of offense, does one incur a pārājika offense? It should be said, "No." Does one incur a saṅghādisesa offense? It should be said, "Yes." Does one incur a thullaccaya offense? It should be said, "Yes." Does one incur a pācittiya offense? It should be said, "Yes." Does one incur a pāṭidesanīya offense? It should be said, "No." Does one incur a dukkaṭa offense? It should be said, "Yes." Does one incur a dubbhāsita offense? It should be said, "No." By the third origin of offense, does one incur a pārājika offense? It should be said, "No." Does one incur a saṅghādisesa offense? It should be said, "Yes." Does one incur a thullaccaya offense? It should be said, "Yes." Does one incur a pācittiya offense? It should be said, "Yes." Does one incur a pāṭidesanīya offense? It should be said, "Yes." Does one incur a dukkaṭa offense? It should be said, "Yes." Does one incur a dubbhāsita offense? It should be said, "No." By the fourth origin of offense, does one incur a pārājika offense? It should be said, "Yes." Does one incur a saṅghādisesa offense? It should be said, "Yes." Does one incur a thullaccaya offense? It should be said, "Yes." Does one incur a pācittiya offense? It should be said, "Yes." Does one incur a pāṭidesanīya offense? It should be said, "Yes." Does one incur a dukkaṭa offense? It should be said, "Yes." Does one incur a dubbhāsita offense? It should be said, "No." By the fifth origin of offense, does one incur a pārājika offense? It should be said, "Yes." Does one incur a saṅghādisesa offense? It should be said, "Yes." Does one incur a thullaccaya offense? It should be said, "Yes." Does one incur? It should be said, "Yes." Does one incur a Pācittiya? It should be said, "Yes." Does one incur a Pāṭidesanīya? It should be said, "No." Does one incur a Dukkaṭa? It should be said, "Yes." Does one incur a Dubbhāsita? It should be said, "Yes." By the sixth origin of offense, does one incur a Pārājika? It should be said, "Yes." Does one incur a Saṅghādisesa? It should be said, "Yes." Does one incur a Thullaccaya? It should be said, "Yes." Does one incur a Pācittiya? It should be said, "Yes." Does one incur a Pāṭidesanīya? It should be said, "Yes." Does one incur a Dukkaṭa? It should be said, "Yes." Does one incur a Dubbhāsita? It should be said, "No." The first section on the six origins of offenses is finished. 2. The section on incurred offenses 277. By the first origin of offense, how many offenses does one incur? By the first origin of offense, one incurs five offenses. A bhikkhu, perceiving it as allowable, builds a hut for himself, without the site being shown, exceeding the measure, with disturbance, not to be moved; in the attempt, a dukkaṭa offense. Before one lump (of earth) has come, an offense of thullaccaya. When that lump has come, an offense of saṅghādisesa. A bhikkhu, perceiving it as allowable, eats food at the wrong time, an offense of pācittiya. A bhikkhu, perceiving it as allowable, having entered a house between relatives, receives edible or consumable food with his own hand from a bhikkhunī who is not a relative, and eats it; an offense of pāṭidesanīya – By the first origin of offense, one incurs these five offenses. How many failures do those offenses share among the four failures? By how many groups of offenses are they included among the seven groups of offenses? By how many origins do they arise among the six origins of offenses? Which dispute is it among the four disputes? By how many settlements are they settled among the seven settlements? Those offenses share two failures among the four failures – sometimes a failure of conduct, sometimes a failure of good behavior. Among the seven groups of offenses, by five comprised by the offense-groups – sometimes by the Saṅghādisesa offense-group, sometimes by the Thullaccaya offense-group, sometimes by the Pācittiya offense-group, sometimes by the Pāṭidesanīya offense-group, sometimes by the Dukkaṭa offense-group. Of the six origins of offenses, they arise from one origin – they arise from the body, not from speech, not from mind. Of the four legal questions, it is a legal question of offense. Of the seven ways of settling, they are settled by three ways – sometimes by settlement in the presence and by acknowledgment, sometimes by settlement in the presence and by covering with grass. 278. By the second origin of offenses, how many offenses are incurred? By the second origin of offenses, four offenses are incurred – A bhikkhu, perceiving it as allowable, instructs: "Make a hut for me." They make a hut for him, without having shown the site, exceeding the measure, with disturbance, not to be moved. In the attempt, a Dukkaṭa; when one lump (of material) has not yet arrived, an offense of Thullaccaya; when that lump has arrived, an offense of Saṅghādisesa. A bhikkhu, perceiving it as allowable, teaches the Dhamma word by word to an unordained person, an offense of Pācittiya – by the second origin of offenses, these four offenses are incurred. These offenses, of the four failures, how many failures do they partake of…pe… of the seven ways of settling, by how many ways are they settled? These offenses, of the four failures, partake of two failures – sometimes failure in virtue, sometimes failure in conduct. Of the seven offense-groups, comprised by four offense-groups – sometimes by the Saṅghādisesa offense-group, sometimes by the Thullaccaya offense-group, sometimes by the Pācittiya offense-group, sometimes by the Dukkaṭa offense-group. Of the six origins of offenses, they arise from one origin – they arise from speech, not from body, not from mind. Of the four legal questions, it is a legal question of offense. Of the seven ways of settling, they are settled by three ways – sometimes by settlement in the presence and by acknowledgment. and it may be by confrontation and by covering with grass. 279. By the third origin of offense, how many offenses are incurred? By the third origin of offense, five offenses are incurred.