English
For one who does not know that an offense has been committed, For one who perceives, "There will be a quarrel," and for one who is ill, there is no fault. 1044. The rules regarding origins and so forth are similar to taking what is not given; This is said to be an action and a non-action, the feeling is a painful feeling. The story of speaking otherwise. 1045. Wishing to cause disrepute to a bhikkhu who has been appointed, Speaking to an ordained bhikkhu, he complains and becomes resentful. 1046. In these two cases, there are two offenses of expiation for him; Three expiations for what is right, three wrong-doings for what is wrong. 1047. But speaking ill of an unordained bhikkhu in the presence of an unordained person, or of an unappointed bhikkhu, to anyone whatsoever. 1048. Or speaking well of a novice, whether appointed or unappointed; There is a wrong-doing in the presence of anyone whatsoever. 1049. But for one who speaks of one acting under the influence of desire and so forth; There is no offense, the remaining action is considered similar to the immediately preceding one. The story of complaining. 1050. Having had a couch and so forth spread out in the open air, for oneself or for another, or having spread it out or else. 1051. He should not take up for the Sangha, nor cause it to be taken up; If he goes away, there is a pācittiya for that bhikkhu. 1052. If it does not rain for the four months of the rainy season; It is not proper to place it in the open air even then. 1053. Where it rains in winter, and for the other four months; It is not proper to place beds and the like there for eight months. 1054. In the dwelling place of crows and the like, at the foot of a tree, never; It is not proper to place beds and the like for the Sangha. 1055. Whatever Sangha-owned mat is for the benefit of another; In whatever place, by whatever bhikkhu. 1056. Until he sits down, or says "go"; The burden of the mat is said to be his. 1057. If he causes a novice to spread the mat; The responsibility is indicated for the bhikkhu who caused it to be spread. 1058. If a bhikkhu spreads that mat, the burden is his until then; Until the one who ordered it comes and sits there. 1059. Having given away a Sangha-owned bed or seat without asking a bhikkhu, or a novice, or a monastery attendant, or a lay follower. 1060. Having gone beyond the range of a clod-throw, at the first step; A dukkaṭa, at the second step, a pācittiya is declared. 1061. Having stood in the refectory, and told a novice; "Set up a bed in such-and-such a daytime resting place." 1062. If he leaves that place and goes elsewhere; That bhikkhu is indicated to be made to lift his feet. 1063. A tikapācittiya is said, by the Teacher who transcended the three; And a tikadukkaṭa is indicated by him for personal use. 1064. A mat, a screen, a skin, a plank, a foot-wiper; Or a floor covering, or an upper covering. 1065. Wooden or clay vessels, or a bowl stand; Having placed it in the open air, there is a dukkaṭa for him who goes away. 1066. Even if by a forest dweller, and there is no rain; Having hung it on a tree ...it is to be gone as one pleases. 1067. Just as by ants and so forth, it is not eaten, not destroyed; Having done all that thus, it is proper to go. 1068. For one who goes having removed what is not an offense, or having asked permission, even in dangers for a bhikkhu whose own property is obstructed. 1069. All the origins and so forth are considered equal to the Kathina; This action and non-action is the special distinction. The First Discourse on Lodging. 1070. A cushion, a pillow, a ground-covering, an upper-covering; A mat, a piece of hide, a back-rest, a sitting-mat. 1071. A spread of grass and leaves, there are ten kinds of bedding; A bhikkhu who is in a monastery completely covered and enclosed. 1072. If he, having spread this ten-fold bedding himself, goes away without removing it and without asking permission. 1073. Or the precincts of the monastery, or its enclosure; For the first step, a dukkata, for the second, a pacittiya. 1074. Due to the destruction of the lodging and the bedding, of both; For one who goes having spread it within the inner chamber, a pacittiya is stated. 1075. Within the precincts of the monastery, a dukkata in a pavilion and so forth; For one who goes having spread it, due to the destruction of the bedding alone. 1076. A triple pacittiya is stated for ten items belonging to the Sangha; Likewise, for personal items, a triple dukkata is declared. 1077. For one who goes having removed it, or having asked permission; Or when it is obstructed by another, or when it is one's own property. 1078. And having gone with attachment, he asks while staying there; All the origins and so forth are considered equal to the immediate. The Second Discourse on Lodging. 1079. If a bhikkhu, knowing, intrudes upon one who arrived earlier, and arranges bedding in a Sangha monastery, it is a pacittiya. 1080. From the foot-washing stone for a bhikkhu entering; Up to that couch or chair, or for one departing. 1081. From the couch or chair up to the place for urination; This space in between is called the precinct. 1082. Within the precinct, for one wishing to cause annoyance... to that bhikkhu; One of the ten is better, for one spreading it, a dukkaṭa. 1083. Or for one sitting there, or for one lying down; For one doing both thus, there are two pācittiyas. 1084. For one doing it again and again, according to the number of attempts; A triple pācittiya is stated, for the person, a triple dukkaṭa. 1085. Having left the stated vicinity, or spreading it; Or within the vicinity of the monastery, or in the open air. 1086. Or for one having it spread, or for one sitting there; A dukkaṭa is stated everywhere, and residence is prohibited. 1087. No offense for a sick person, or one afflicted by cold; Also for a bhikkhu in dangers, and for one who is insane, etc. 1088. All the origins, etc., with the first and last cases; Are to be understood as similar, this is painful. The story of not intruding. 1089. If a bhikkhu were to expel a bhikkhu from a monastic dwelling; Or angrily cause him to be expelled, that would be a pācittiya. 1090. Even a multi-storied palace, if one expels with a single act; For that person, one pācittiya is declared. 1091. For one expelling repeatedly, in between; According to the number of doors, there are pācittiyas. 1092. For one saying, "Get out!", this is the same for speech; At the moment of command, for one commanding, a dukkaṭa. 1093. If he is commanded once, even through many doors; If he passes through, there is only one, if many, many. 1094. From the vicinity of his service hall, etc., of the monastery; By body and by speech, also in expelling. 1095. Or from the vicinity of the monastery, or from another monastery; For one expelling all his requisites, a dukkaṭa. 1096. For a wise person, concerning the bhikkhu's unrelated requisites; According to the number of items, he should declare a dukkaṭa. 1097. Or a shameless pupil, or a co-resident; For one expelling an insane person, or for one who is insane himself. 1098. From one's own dwelling place, and for a familiar person or; And the accessories of those, an offense is declared not to be. 1099. From all monasteries, likewise a quarrel-maker; This is of three origins, the feeling is a painful feeling. The story of expulsion. 1100. By rubbing the middle of the head, on a hut in the air; On a bed with accidental legs, or on a stool for a bhikkhu. 1101. While sitting on it, or while lying down; By the counting of attempts, he incurs a pācittiya. 1102. A tikapācittiya is stated, for a person a tikadukkaṭa; Below, in an unappropriated place, or by rubbing the head. 1103. Or in a non-aerial dwelling, or in one's own possession; Or in a trusted dwelling, there is no fault for a madman and so on. 1104. Where cloths are given, there one stands and attaches; This is considered to be of the same origin as a sheep's wool. The story of the aerial hut. 1105. Up to the door's frame, for placing the bolt; A bhikkhu should plaster, or cause to be plastered. 1106. This method should be known for the preparation of window openings; On the roof, in two or three layers, standing on the green. 1107. He should determine above that, if he determines above; He incurs a pācittiya, a dukkaṭa for standing there. 1108. Someone standing on the ridge pole, at the edge of the roof; Does not see the bhikkhu standing in that place when looking. 1109. It is not proper for a bhikkhu to stand in that place; For it is from the falling place of the falling monastery. 1110. In less than two or three layers, for one who perceives it as more; Even for one who is in doubt there, there is an offense of dukkaṭa. 1111. There is no fault in two or three layers, in caves or grass huts; All origins and so on, are considered like a go-between. The story of two or three layers. 1112. Knowing water with living creatures, or grass or even clay; If he sprinkles, pācittiya, or causes others to sprinkle. 1113. If he sprinkles clay, having broken off the stream; In one pot, one pācittiya is declared. 1114. Vi If he cuts the stream, the calculation of efforts ceases; even for one who makes a channel flow in front. 1115. If there is only one offense, even if it flows for a day; for one who binds it here and there, there would be a calculation of efforts. 1116. If even a cartload of earth or grass; for one who throws it into water, there is one pācittiya from one act. 1117. If for one who throws in one by one, by calculation of efforts; the water goes to destruction or turbidity in such a case. 1118. For one who says "Sprinkle!", there is an offense of dukkaṭa; for one who sprinkles for a day, there is one (offense) for one command. 1119.