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is called an unrighteous reprover; one thus reproved by him is called an unrighteously reproved. Conversely, righteous reprovers and reproved should be understood. One endowed with wrongly fixed or rightly fixed qualities is fixed; the opposite is unfixed. Disciples are capable of offenses; Buddhas and Paccekabuddhas are incapable of offenses. One upon whom the act of suspension has been performed is called suspended; one upon whom the other four kinds of acts like warning have been performed is not suspended. For he does not violate the Uposatha, or the Pavāraṇā, or the use of Dhamma, or the use of requisites. "Expel the bhikkhunī Mettiyā, the defiler should be expelled, the thorny novice should be expelled" — one who is to be expelled by acts of marking, punishment, non-association, or expulsion is called expelled. All the rest are not expelled. One with whom there is association for Uposatha and so on is a co-associator; the other is a non-co-associator. He is of two kinds: a non-co-associator by act, and a non-co-associator by doctrine. "The suspension should be known" means that the suspension of the Pātimokkha mentioned in the way of "Monks, one unrighteous suspension of the Pātimokkha" and so on, should be known. The description of the single section is finished. The description of the double section. 322. Among the doubles, an intentional offense is released by perception; an unintentional offense is not released by perception. One who has attained absorption That offense is called an offense of revealing what is true. For one who has not attained absorption, an offense is called an offense of revealing what is untrue. Related to the True Dhamma are things like the Dhamma word by word. Not related to the True Dhamma is an offense of coarse speech. Related to one's own requisites is an offense in using a Nissaggiya item without relinquishing it, in hiding bowls and robes, in not washing soiled robes, in not cooking in a dirty bowl, and such improper use. Related to others' requisites is an offense incurred by spreading out Sangha beds, chairs, etc., in the open, or by going without asking, and so on. Related to oneself is an offense spoken of in the manner of "pressing the private parts of a soft-backed, hanging person with the thigh," and so on. Related to others is an offense spoken of in sexual intercourse, bodily contact, striking, giving blows, and so on. Saying "You are a sikharaṇī" truthfully incurs a grave offense. Saying "There is a Pacittiya for intentional lying" falsely incurs a light offense. Lying in revealing what is untrue incurs a grave offense. Speaking truthfully in revealing what is true incurs a light offense. "I will make the Sangha act invalid," sitting on one side within the boundary, one who is on the ground incurs an offense. But if even a finger's breadth were in the air, he would not incur an offense. Therefore it is said, "not being in the air." Sitting on a bed or chair with legs touching a hut in the air, one who is in the air incurs an offense. But if he were to lay it on the ground and lie down, he would not incur an offense. Therefore it is said, "not being on the ground." A traveler, not fulfilling the traveler's duties, going forth, departing, incurs an offense, not entering. A newcomer, not fulfilling the newcomer's duties, with sandals and umbrella, entering, entering, incurs an offense, not departing. One who takes incurs an offense, a bhikkhuni taking water purification that is too deep. But one who uses a robe without taking a disfiguring mark, one who does not take incurs an offense. One who undertakes, undertaking the practices of sectarians like the vow of silence, incurs an offense. incurs an offense. But those undergoing probation, etc., or those who have undergone acts like reproof, by not observing their own duties, incur offenses. Concerning them it is said: "There is an offense for not observing, one incurs it." For a bhikkhuni who is not a relative, by sewing a robe, or by doing medical work, storekeeper's work, painting, etc., by doing, by doing, one incurs an offense. By not doing, by not doing, duties to the preceptor, etc., one incurs an offense. To a bhikkhuni who is not a relative, by giving a robe, by giving, one incurs an offense. To co-residents and pupils, by not giving robes, etc., by not giving, one incurs an offense. From a bhikkhuni who is not a relative, by taking a robe, by accepting, one incurs an offense. As it is said, "Monks, advice should not be taken," by not taking advice, by not accepting, one incurs an offense. A Nissaggiya object, without forfeiting, by using, by use, one incurs an offense. Exceeding the five-day limit for the outer robe, without using it, one incurs an offense. Sleeping in the same dwelling, at night, one incurs an offense, not by day. Without closing the door, by secluding oneself, by day, one incurs an offense, not by night. In exceeding the limits of one night, four nights, seven, ten days, a month, by incurring the stated offense, at dawn, one incurs an offense. By eating after having invited (food), not at dawn, one incurs an offense. Living plants and the genital organ, by cutting, by cutting, one incurs an offense. Or hair or nails, by not cutting, by not cutting, one incurs an offense. By concealing an offense, by concealing, one incurs an offense. But concerning this offense: "One should come covered with grass or leaves, not naked. Whoever should come (naked), incurs an offense of wrong-doing." By not covering (oneself, in relation to this offense), one incurs an offense. Grass-robes, etc., by wearing, by wearing, one incurs an offense. As it is said: "Monk, this bowl of yours should be kept until it breaks." This offense (of discarding prematurely), by not keeping (the bowl), one incurs an offense. As it is said: "Or one makes oneself of different communion." In one boundary, when two Sanghas are seated, by sitting on one side, by taking the view of the other side... Sitting on which side, he makes himself of different communion for them. Sitting near whom, he becomes a filler of their group and spoils the act, because he has not come within reach of the others. The same method applies to those of the same communion. Indeed, whose view he approves, for them he is of the same communion, for the others, of different communion. Seven offenses, seven groups of offenses. They are offenses because they are to be fallen into. They are groups in the sense of a heap. Thus, there are just two names, shown as a pair by way of names. Here, "by an act or by taking a vote" means the proposal and the act are one. The declaration, the announcement, and the taking of the vote are one. The declaration, announcement, and taking of the vote are preliminary parts. The act and the proposal are the measure. "Lacking in age" means one who is less than twenty years old. "Lacking in limbs" means one whose hands are cut off, and so on. "Defective in basis" means an eunuch, an animal, and one with both sexual characteristics. The remaining eight incapable persons, such as those of stolen communion, are called those who commit a minor offense by their action. "Minor offense by action" means a minor offense by deed. The meaning is that by one's own action done in this very existence, one has reached an incapable state. "Incomplete" means one whose bowl and robes are not complete. "And does not ask" means does not ask for ordination. "Of the shameless and the foolish": even if the shameless one is a master of the Tipiṭaka, and even if the foolish one is sixty years old, one should not dwell dependent on either. Here, concerning "of the foolish and the modest," dependence should be given to the foolish even by command, saying "you take dependence," but to the modest only when he asks. "With transgression" means with fault; by doing which one incurs an offense. "Rejection by body" means rejection by gestures of the hand, etc. "Acknowledges by body" means acknowledges by gestures of the hand, etc. "Harmful" means harms. "Harmful to training" means harm to training. "Harmful to enjoyment" means harm to enjoyment. There, the three trainings, when not trained, are to be understood as harmful to training. When one consumes what belongs to the Sangha or to an individual in a way that is difficult to enjoy, it is harmful to enjoyment. should be known. 'Two disciplinary matters' means two meanings established by the Vinaya. 'Enacted' means that which is enacted in the entire Vinaya Piṭaka in terms of what is allowable and unallowable. 'In conformity with what is enacted' should be understood in relation to the four great authorities. 'Breaking the bridge' means destroying the cause; the meaning is not to even produce the thought by which one would do what is unallowable. 'Doing in moderation' means doing according to measure; the meaning is to stand within measure. 'Commits by body' means a bodily offense is committed by the body; a verbal offense by speech. 'Rises by body' means one rises by body even without a declaration, as in the 'spreading grass' pacification; but one who rises after declaring rises by speech. 'Internal consumption' means consumption by ingestion. 'External consumption' means anointing the head and so on. 'Carries a future burden' means, being not yet an elder, one carries the burden of receiving seeds and plants, requesting teachings, and so on, which should be carried by elders; one begins effort to accomplish it. 'Does not carry an arrived burden' means an elder does not perform the duties of an elder, meaning he neglects all such things as "Monks, I allow an elder monk to teach the Dhamma himself, or to request another to do so; Monks, I allow the Pātimokkha to be recited under the authority of an elder." 'He is scrupulous about what should not be scrupulously regarded' means he does what should not be scrupulously regarded, having scrupulously regarded it.