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the eights are well-explained. 9. Chapter of Nines Nine grounds for resentment. Nine ways to overcome resentment. Nine matters to be disciplined. Nine initial offenses. By nine the Saṅgha is split. Nine choice foods. For nine meats, a dukkaṭa offense. Nine recitations of the Pātimokkha. Nine supreme things. Nine dhammas rooted in craving. Nine ways of existing. Nine robes to be determined. Nine robes not to be conjectured. Nine spans long by the Sugata's span. Nine unlawful gifts. Nine unlawful receptions. Nine unlawful uses – three lawful gifts, three lawful receptions, three lawful uses. Nine unlawful announcements. Nine lawful announcements. In unlawful acts, two nines. In lawful acts, two nines. Nine unlawful suspensions of the Pātimokkha. Nine lawful suspensions of the Pātimokkha. The Chapter of Nines is finished. Its Summary – Grounds for resentment... Disciplines, disciplined by the first; And the excellent breaks, and those foremost in meat-offerings. Craving, conceit, determinations, and doubts, and cubits; Gifts, acceptances, enjoyments, again three kinds of righteous ones. Perception of non-Dhamma and Dhamma, two by two, and nines; Suspensions of Pātimokkha, and those related to non-Dhamma and Dhamma. 10. The Chapter of Tens 330. Ten grounds for resentment. Ten ways to remove resentment. Ten disciplined matters. Wrong view with ten bases. Right view with ten bases. Ten extreme views. Ten wrong courses. Ten right courses. Ten unwholesome courses of action. Ten wholesome courses of action. Ten unrighteous ways of taking votes. Ten righteous ways of taking votes. Ten training rules for novices. A novice endowed with ten factors should be expelled. A Vinaya expert endowed with ten factors is considered foolish – he does not grasp the extent of his own speech, he does not grasp the extent of another's speech, not having grasped the extent of his own speech, not having grasped the extent of another's speech, he acts unrighteously, he does not know an offense without admission, he does not know the origin of an offense, he does not know the cause of an offense, he does not know the cessation of an offense, he does not know the path leading to the cessation of an offense. A Vinaya expert endowed with ten factors is considered wise – he grasps the extent of his own speech, he grasps the extent of another's speech, having grasped the extent of his own speech, having grasped the extent of another's speech, he acts righteously, he knows an offense by admission, he knows the origin of an offense, he knows the cause of an offense, he knows the cessation of an offense, he knows the path leading to the cessation of an offense. And further, a Vinaya expert endowed with ten factors is considered foolish – he does not know a legal question, he does not know the origin of a legal question, he does not know the cause of a legal question, he does not know the cessation of a legal question, he does not know the path leading to the cessation of a legal question. He does not know the way, he does not know the basis, he does not know the origin, he does not know the designation, he does not know the sub-designation, he does not know the connected discourse. A Vinaya-holder endowed with ten qualities is reckoned as wise: he knows the legal question, he knows the root of the legal question, he knows the origin of the legal question, he knows the cessation of the legal question, he knows the path leading to the cessation of the legal question, he knows the basis, he knows the origin, he knows the designation, he knows the sub-designation, he knows the connected discourse. And again, a Vinaya-holder endowed with ten qualities is reckoned as foolish: he does not know the motion, he does not know the procedure for the motion, he is not skilled in what came before, he is not skilled in what comes after, and he does not know the proper time, he does not know offenses and non-offenses, he does not know light and heavy offenses, he does not know offenses with residue and without residue, he does not know gross and non-gross offenses, and his teacher's tradition is not well-grasped, not well-attended to, not well-considered. A Vinaya-holder endowed with ten qualities is reckoned as wise: he knows the motion, he knows the procedure for the motion, he is skilled in what came before, he is skilled in what comes after, and he knows the proper time, he knows offenses and non-offenses, he knows light and heavy offenses, he knows offenses with residue and without residue, he knows gross and non-gross offenses, and his teacher's tradition is well-grasped, well-attended to, well-considered. And again, a Vinaya-holder endowed with ten qualities is reckoned as foolish: he does not know offenses and non-offenses, he does not know light and heavy offenses, he does not know offenses with residue and without residue, he does not know gross and non-gross offenses, and his two Pātimokkhas are not well-received in detail, not well-divided, not well-recited, not well-determined according to the suttas and their explanations, he does not know offenses and non-offenses, light. does not know a light or heavy offense, does not know an offense with or without remainder, does not know a gross or not gross offense, and is not skilled in settling disputes. A Vinaya-holder, a wise person, endowed with ten qualities, is reckoned thus: he knows offense and non-offense, he knows light and heavy offense, he knows offense with or without remainder, he knows gross and not gross offense, and both Pātimokkhas are well-learned by him in detail, well-analyzed, well-practiced, well-discerned, according to the suttas, and according to the detailed explanations, he knows offense and non-offense, he knows light and heavy offense, he knows offense with or without remainder, he knows gross and not gross offense, and is skilled in settling disputes. A monk endowed with ten qualities should be appointed to the committee. The training rule was laid down by the Tathāgata for his disciples based on ten benefits. Ten disadvantages in entering the royal palace. Ten grounds for giving. Ten jewels. A monastic community of ten. Ordination should be conferred by a group of ten. Ten rag-robes. Ten ways of wearing robes. An extra robe should be kept for a maximum of ten days. Ten pure things. Ten women. Ten wives. They point out ten things in Vesālī. Ten persons not to be saluted. Ten grounds for abuse. He brings about slander in ten ways. Ten lodgings. They requested ten boons. Ten unlawful suspensions of the Pātimokkha. Ten lawful suspensions of the Pātimokkha. Ten benefits of rice gruel. Ten kinds of meat that are not permissible. Ten perfections. A monk of ten years, accomplished and capable, should confer ordination, give dependence, and attend to a novice. A nun of ten years, accomplished and capable, should confer ordination, give dependence, and attend to a female novice. A nun of ten years, accomplished and capable. The resolution for ordination should be accepted. A ten-year-old who has been married should be given the training. The Decade is finished. Its summary: Hatred, discipline, and basis, wrong and right, and those at the end; From wrongness and from rightness, unwholesome and wholesome too. Voting sticks, unrighteous, righteous, novices, and expulsion; Speech and disputes, and light declarations. These are light and heavy, know them as black and white; Excommunication and training, and matters in the inner palace. The Jewel, the ten-fold group, and ordination likewise; Wearing rag-robes, and ten-day white women. Wives, ten matters, and not bowing, by abuse; Slander and the general, and excellent unrighteous ones. Righteous, gruel and meat, supreme monks and nuns; Ordination, those who have been married, are well-explained in the Decade. 11. The Eleven-fold Section 331. Eleven individuals should not be ordained if unordained, and should be expelled if ordained. Eleven kinds of sandals are not allowable. Eleven kinds of bowls are not allowable. Eleven kinds of robes are not allowable. Eleven kinds of "up to the third time." Eleven obstructive things should be asked of nuns. Eleven robes should be determined. Eleven robes should not be offered for sharing. In eleven cases, at dawn, it becomes an offense of relinquishment. Eleven kinds of knots are allowable. Eleven kinds of paths are allowable. Eleven kinds of earth are not allowable. Eleven kinds of earth are allowable. Eleven kinds of relaxation from reliance. Eleven individuals are not to be bowed to. Eleven supreme things. They begged for eleven excellent things. Eleven boundary faults. For a person who abuses and reviles, eleven disadvantages are to be expected. For the liberation of mind by loving-kindness, when cultivated, developed, made much of, made a vehicle, made a basis, established, familiarized, and well-undertaken, eleven advantages are to be expected. One sleeps happily, one wakes happily, one does not see bad dreams, one is dear to humans, one is dear to non-humans, deities protect one, fire does not No poison, no weapon harms him, His mind is quickly concentrated, His facial complexion is clear, He dies unconfused, If he does not penetrate further, he goes to the Brahma-world – By the liberation of mind through loving-kindness, Cultivated, developed, made much of, Made a vehicle, made a basis, Established, practiced, well-commenced, These eleven benefits are to be expected. The chapter on eleven is finished. Its summary – To be destroyed, and sandals, And bowls, and robes; And the third to be asked, Determination and alternatives. Dawn, knots, kinds, And improper, and proper; And dependencies, and salutations, And supreme excellent things; And boundary faults, and insults, Loving-kindness, thus are the eleven made. The Gradual Increase Method. Its summary – And ones, and twos, And threes, and fours and fives; And sixes, sevens, eights, nines,