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In pure water without life, for one who perceives it as having life; even for one who is doubtful everywhere, there is an offense of dukkaṭa. 1120. For one who perceives it as without life everywhere, or without intention, or unmindful; for one who does not know, there is no offense, likewise for one who is insane, etc. 1121. The state of water having life, knowing it as having life; sprinkling grass, etc., without the intention to kill. 1122. These four factors were pointed out by the Great Seer; the modes of origination, etc., are similar to taking what is not given. 1123. This is an offense by enactment, and it is shown to be with three intentions; this is what is pointed out here, and its specific characteristic. 1124. The authorization for a bhikkhu to admonish bhikkhunis, endowed with eight factors; is here permitted by the Great Seer with a ñatti-cattuttha kamma. 1125. That bhikkhu, authorized by her, with the eight weighty rules; one or many, or even the community of bhikkhunis. 1126. If he admonishes, explaining those rules; at the end of the admonition, there would be a pācittiya for him. 1127. But for one who admonishes with another rule, there is a dukkaṭa; similarly, for one who has received ordination from one (side), or by the weighty rules. 1128. A bhikkhuni who has received ordination, only in the presence of bhikkhus; likewise, in a reversal of gender, a pācittiya is declared. 1129. Even for an authorized bhikkhu, a dukkaṭa is declared; if he speaks with another rule, not having determined the admonition. 1130. "We are in concord" - said 1130. Even they, if advised by another thus; And even if it is said, "We are a faction," It is a dukkaṭa by the heavy rules. 1131. For one not accepting advice, Or not returning it; It is a dukkaṭa, except for a fool, A sick person, or a traveler. 1132. But in an unrighteous act, And perceiving it as unrighteous; In a factional bhikkhuni Saṅgha, There would be a triple pācittiya. 1133. Likewise for one who is doubtful, And perceives it as a righteous act; Nine pācittiyas are stated, And the same for a united one. 1134. By the power of two novices, They become eighteen; A dukkaṭa in a righteous act, Would be seventeen-fold. 1135. Or if told, "Remove it," Or if asked a question, one speaks; Or for a trainee, there is no fault, For one who is insane, etc. 1136. The two mātikās should be Committed to memory, well-learned; And from the Suttanta, four Recitations are declared. 1137. One discourse path is declared For the purpose of discussion; For auspicious and inauspicious occasions, There are only three anūmodanās. 1138. For the purpose of Uposatha, etc., The discernment of action and non-action; And one meditation subject, Leading to the highest goal. 1139. Having learned this much, A five-year-old (ordained) learned one; Having been freed from dependence, Is able to dwell at will, independent. 1140. The two Vibhaṅgas committed to memory, Well-learned from the letters, etc.; And in all four Nikāyas, One book (text) at least. 1141. And actions and non-actions, and duties, This much should be learned; The final limit, If one is ten years (ordained). 1142. A learned one, freed in all directions, May go wherever he wishes; He is able to establish An assembly at will. 1143. He who has all three Piṭakas With commentaries, committed to memory; He is called a learned one, And may be an instructor of bhikkhus. 1144. He should explain the three factors Of non-appointment, etc.; The modes of origin, etc., Are similar to the Dhamma word by word. Discourse on Advice. 1145. It is a pācittiya by the heavy rules, Or by another rule; For one who advises a bhikkhuni, When the sun has set. 1146. A triple pācittiya is stated, Even for one who is authorized. for a bhikkhu; One who has received one ordination, if he admonishes, there is a dukkaṭa. 1147. Likewise, when the sun has not set, but one perceives it as set; Even for one who is in doubt about it, there is an offense of dukkaṭa. 1148. For him, in the manner of explanation, non-offense is declared; The remaining methods, such as origin, are similar to the preceding one. Story of the Sun Having Set. 1149. For one who admonishes a bhikkhuni, having gone to the bhikkhunis' residence; Apart from the grave rules, at the wrong time, there would be a pācittiya. 1150. If he is not authorized, there are two pācittiyas; And if he speaks when the sun has set, there are three. 1151. But if he speaks by another rule, there are two dukkaṭas; One pācittiya occurs for the bhikkhu due to the night. 1152. Even for an authorized bhikkhu, there are two pācittiyas; Because authorization for a grave rule is non-existent. 1153. For him, if he admonishes by another rule, there is a dukkaṭa; Due to authorization, there is no offense, one pācittiya at night. 1154. A triple pācittiya is stated, a dukkaṭa in the other two cases; One who has received one ordination, if he admonishes, there is a dukkaṭa. 1155. Likewise, by another rule, having gone to the bhikkhunis' residence; All origins and so forth are considered similar to the kathina. Story of the Bhikkhunis' Residence. 1156. For the purpose of robes and so forth, admonishing a bhikkhuni; If an authorized bhikkhu speaks, for him there would be a pācittiya. 1157. A triple pācittiya is stated, and likewise a triple dukkaṭa; And for one who speaks to a bhikkhu not authorized by the Sangha, there is a dukkaṭa. 1158. Likewise, to one not fully ordained, whether authorized or not authorized; There is no fault for one who speaks, admonishing for the purpose of requisites. 1159. Likewise, for the insane and so forth, non-offense is declared; This indeed has three origins, the feeling is painful feeling. Story of Requisites. 1160. If a bhikkhu should give a robe to a bhikkhuni; To one who is not a relative, there is a pācittiya, except for an exchange. 1161. The method is similar to the training rule of receiving a robe; The remainder is considered together with the origin and so forth. 1162. There, for a bhikkhuni A robe given, here by a bhikkhu; Therein, a nissaggiya, pure pācittiya is indicated here. The Story of Giving Robes. Whoever sews a robe, or has it sewn by another, for a non-relative bhikkhunī, a pācittiya arises. That which can be worn, or that which is for covering, is intended as a robe, by the Great Seer here. Having inserted the needle himself, for a bhikkhu who sews, at the withdrawal of the needle, a pācittiya is declared for him. Even piercing a hundred times, but withdrawing it once, one pācittiya is stated, due to the many applications. If commanded by a bhikkhu, without specification, "Sew!", and he completes it all, there would be one pācittiya. "Whatever work is on this robe, the whole burden is yours," if commanded by a bhikkhu, and he completes it all, By the bhikkhu's single command, by that one instruction, pācittiya offenses arise, on many paths, on every path. For one who commands again and again, with many commands, what indeed is there to say? There would be a triple pācittiya. For a relative, or one who perceives as non-relative, or one who is in doubt, regarding a robe for a single fully ordained one, there would be a dukkaṭa. Except for a robe, when sewing other requisites, no offense is specified, even for a sikkhamānā and others. Originating from sañcaritta, an act that avoids the precept, a bodily action, a verbal action, with three minds and three feelings. The Story of Sewing Robes. If a bhikkhu, having made an agreement with a bhikkhunī, should proceed on a path together, except at the proper time here. Whether entering between villages, or exceeding half a yojana, or in a village-less forest, an offense arises for the bhikkhu. Here, one who is in an improper place, who makes an agreement, for the purpose of the agreement, a dukkaṭa is declared for him. For one making an agreement, while standing in a proper place, for the purpose of the agreement, for one not speaking, a dukkaṭa. In both cases, there is a pācitti, for the bhikkhu who goes; To the adjacent village, if he crosses the boundary. There, in the first step, a dukkaṭa is declared; In the second step, a pācitti is declared. Even with an intermediate arrangement, there would be a dukkaṭa for the bhikkhu; If there is doubt about the gate or path, an offence is said to exist. At a time when there is no arrangement, for one who perceives it as arranged; In the bhikkhu's own arrangement, there is an offence of dukkaṭa. Or having made an arrangement at the proper time, for one who goes with doubt; In times of danger, there is no offence, likewise for the insane and so on. This arises from four sources: from body, from body and speech; From body and mind it arises, from body, speech, and mind (the three). The Discourse on Arrangement. A boat going upstream alone, or one going downstream alone; If he boards, it's a pācitti, together with a bhikkhunī. By the side of a village bank, or by way of an intermediate village; By the side of a non-village bank, if he goes half a yojana. Likewise, for one going through the middle of a river a yojana wide; By the measure of half a yojana, pācittis indeed occur. As one pleases in the ocean, in all commentaries indeed; The offence is only in a river, it is not considered in the ocean. For the purpose of reaching a landing place, upstream or downstream of the river; If those concerned carry it, no offence is declared. Likewise, having made an arrangement, or for crossing transversely; In times of danger, there is indeed an exception, considered similar to the previous one. The Discourse on Boarding a Boat. Knowing the bhikkhunī's meal, for one who eats what is cooked; Having abandoned the layperson's preparation, there is a pācitti for the bhikkhu. Food is said to be of five kinds, in taking it, there is a dukkaṭa; In all acts of consumption, pācittis for it would occur.