English
In intentional false speech, a pācittiya is declared; for one speaking in jest or clamor, there is no fault, nor for one insane, etc. 890. Another Five offenses, due to false speech; All origins and so forth, are like taking what is not given. Conscious False Speech. 891. Regarding the ten grounds for insult, such as birth and so forth; Whether true or untrue, by any matter whatsoever. 892. By any kind of speech, or by a hand gesture; A monk who has not incurred a pārājika, or one who has incurred it. 893. For a monk who disparages, by way of another designation; Therein is an offense of pācittiya, declared by the Fully Awakened One. 894. By those same other designations, and by words outside the Pāli canon; For insulting an unordained person everywhere, there is an offense of dukkaṭa. 895. For one not intending to insult, but merely desiring to joke; For one speaking, everywhere, it is declared as ill-spoken. 896. And here, a bhikkhunī, in the place of an unordained person who has entered; Not incurring an offense, when teaching the meaning and the Dhamma. 897. But for a monk who speaks, the origins and so forth; Are said to be similar to the immediate ones, and the feeling here is suffering. Disparaging Speech. 898. An offense in slandering a monk, may be of two kinds; For one desiring one's own favor, or for one desiring to cause a schism in others. 899. For one insulting, by indirect methods and words outside the Pāli canon; In the act of bringing together words, there is an offense of dukkaṭa. 900. Likewise, for one who carries, the insult of an unordained person; And here, a bhikkhunī, standing in the place of an unordained person. 901. And not desiring one's own favor, nor desiring to cause a schism; But for a monk speaking, for the purpose of censuring evils. 902. Likewise, for the insane and so forth, it is shown as no offense; All origins and so forth, are similar to taking what is not given. Slanderous Speech. 903. Excluding a bhikkhunī and a monk, with another, the three Pitakas; For one reciting the Dhamma together, there would be a pācittiya offense. 904. The King's Advice and so forth, mentioned in the Mahāpaccariya and others; Which have not been included in the recitations, are indeed productive of offense. 905. There is a dukkaṭa offense for a monk, and likewise for a bhikkhunī; For a monk who perceives an unordained person, or one who is in doubt. 906. Causes to recite together, recites. or who makes it disappear. Who, moreover, destroys a recited, well-learned text. 907. And for him who takes it from an unordained person; but there is no offense for reciting it together with him. 908. It arises from speech, and from speech and mind together; this arising is called "word by word, with the designation of Dhamma." The Story of "Word by Word, with Dhamma." 909. If one lies down in a completely covered and enclosed place; or in a dwelling that is mostly enclosed, or in a covered dwelling. 910. For him who, after three nights, on the fourth night, lies down with anyone other than a bhikkhu, there is an offense of pācittiya. 911. The object that is specified, which is suitable for sexual intercourse; even if it is with an animal, there is an offense. 912. If an unordained person lies down with an ordained person who is lying down; or if a bhikkhu lies down with an unordained person who is lying down. 913. From the act of both getting up and lying down again; or from the counting of unordained persons, there is an offense. 914. If one lies down covering or enclosing the womb; there is an offense of pācittiya on the fourth day, when the sun has set. 915. Even if it is enclosed by a wall building, etc., one and a half cubits high; all that is called "enclosed." 916. Even for a bhikkhu residing in a cloth hut; the offense of lying down together is thus declared. 917. Here, seven pācittiyas should be understood by the wise, due to the distinctions of completely covered, enclosed, and mostly so. 918. In a half-covered and enclosed place, a dukkaṭa is declared; and in five ways, such as completely small, enclosed, and covered. 919. There is no offense for residing together for two or three nights; before the dawn of the third night. 920. For one who goes out and resides, and then again with a bhikkhu; and similarly in cases of completely enclosed, completely covered, and so on. 921. Thus, even if an unordained person is lying down, and one sits down; the rest, like the sheep's wool, and the arising, are similar. The Story of Lying Down Together. 922. If one, even with a human being born on that very day, to a woman; Should lie down together, for that there is an offense of pācittiya. 923. With a visible female yakkhinī or petī, Or with a goddess or a eunuch, If one lies down at night, 924. With a female animal that is an object of sexual intercourse, By the counting of the objects, there is an offense of dukkata. 925. Here, in one day, The offense is revealed; The rest of the decision is similar to what was said previously. The second story of lying down together. 926. Beyond five or six words, To a woman, without a discerning man present, If one teaches the Dhamma, there is pācittiya. 927. A verse line is considered one word; The Dhamma taught word by word, or the commentary on the Dhamma. 928. Beyond six words, Depending on the words and so on, If one teaches, there is an offense, by the counting of words and so on. 929. Even with a created male figure, Or with a yakkha, or a peta, or an animal. 930. To a standing woman, If one teaches the Dhamma, Beyond six words, for that there is pācittiya. 931. To a man mistaken for a woman, to one in doubt, or to a eunuch, Speaking beyond six words, there is dukkata. 932. To yakkhinīs, petīs, or female animals, Who have taken the form of a woman, speaking to them, there is dukkata. 933. When there is a discerning man present, or rising up oneself, Or sitting down and teaching to a woman, similarly. 934. Or speaking to one woman after another, With five or six words, no offense is declared. 935. The origin and so on are considered similar to teaching word by word; This is the only distinction, this is the action and non-action. The story of teaching the Dhamma. 936. To a bhikkhu who reveals something exalted or refined, Except to a bhikkhunī or a bhikkhu, to a layperson, there is pācittiya. 937. If he does not know what was said, To the bhikkhu who reveals it, In the case of indirect speech, there is an offense of dukkata. 938. No offense if one speaks in such a situation, Sa even for one who speaks of virtue and so on, being a beginner. 939. The word "mad" here is not said, as it's impossible; This is considered an origin called "revealing the truth." 940. It may be threefold: from body, from speech, or from body and speech; With wholesome and indeterminate, twofold consciousness and twofold feeling. The story of revealing the truth. 941. But for a monk who reveals a grave offense, except for those not fully ordained, and with the consent of the monks. 942. Having committed a Saṅghādisesa, having discharged the impure, having connected the offense with the object, the fault is for one who speaks. 943. Here, only Saṅghādisesa offenses are considered grave offenses; Therefore, one who speaks of a grave offense of an innocent person incurs a Pācittiya. 944. For one who perceives a grave offense in what is not grave, or is in doubt, or for other offenses, revealing them is a Dukkata. 945. Similarly, for one not fully ordained, a grave offense is considered fivefold; It is not proper to reveal an improper, non-grave act. 946. But for one who reveals only the object or the offense, it should be known as no offense, and similarly with the consent of the monks. 947. Thus, the methods of origin, etc., for mad persons and so on, are similar to taking what is not given; The feeling is painful feeling. The story of revealing grave offenses. 948. Whoever digs or causes to dig the earth, which is improper, or breaks or causes to break, for him there is a Pācittiya. 949. But for a monk who digs the earth himself, at each stroke, a Pācittiya is declared. 950. For one who commands, it is one, even if digging for a day; For one who commands again and again, it is at each word. 951. "Dig a pond, a well, dig a pit, dig a well"; Speaking thus, there is no fault. 952. "Dig this place, dig a pond here; Dig in this place," it is not proper to speak thus. 953. "Dig a bulb, or a kurunda, dig a post, or a stump; Dig a root, or a palm," speaking thus is proper. 954. "This root, this creeper, this This palm, this reed; Having determined "Dig!", it is not proper to say (it). If it is possible to scoop out, with pots, thin mud; It should be removed by a bhikkhu, but thick (mud) is not proper. Having broken from rivers etc., fallen near water; It is proper to disturb the bank that has grown (there), even for four months. If it falls into water, it is proper even if it has rained; After the four months have passed, the sky rains on the water. If they dig a channel on a rock surface there; If dust falls first, afterwards the sky will rain. It is proper to clean and break within the four months; After the four months, it is not proper to disturb. If it is first full of water, and dust falls afterwards; It is proper to disturb that, for the sky rains on the water. If dust adheres to the rock surface when sprinkled; Even that, after the four months, it is not proper to disturb. If a termite mound has arisen on an unmade slope; One may disturb it as one wishes, even after the four months. If it has grown in the open air, it is proper for four months; The same rule applies to the mud of termites etc. on trees. In the excrement of mice, dogs, deer, and earthworms; This same rule is stated, for those not connected to the ground.