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All fermented liquor made from flowers and so on, is meraya. 1584. But starting from the first drop, for one drinking both; At each attempt and at each attempt, there is a pācitti for the monk. 1585. A triple pācitti is said, for one perceiving non-intoxicating as intoxicating; Even for one in doubt there, there is an offense of wrong-doing. 1586. Non-intoxicating drink, and having the color and the smell and taste of intoxicating drink; Even for one drinking Ariṭṭha, loṇasovīra, or suttaka. 1587. For the purpose of making it acquire a smell, having put in a little; But even in cooking curries and so on, no offense is declared. 1588. Its origin is from the hair of a sheep, without intention, knowing the substance; And this, only by unwholesome action, from drinking, is blameworthy by the world. End of the section on Drinking Intoxicants. 1589. But by whatever limb, for one intending to joke; For one touching an ordained person, there is a pācitti for the monk. 1590. Everywhere, an offense of wrong-doing, in matters connected with the body and so on; Just so for an unordained person, a triple dukkaṭa is explained. 1591. And here, in the place of an unordained person, stands a bhikkhunī; And for one intending to play, even for one touching her, a dukkaṭa. 1592. No offense for one not intending to joke, for one touching another; When there is a need, for one touching, that Nor for the mad, and so on. Story of Poking with a Finger. 1593. For the purpose of immersing in water and so on, but only for that; for one descending in all foot-depths, it is a dukkaṭa. 1594. If a bhikkhu, wishing to play, in water above the ankles, should immerse, or emerge, or swim. 1595. For each and every action, for him there would be a pācittiya; for him going while immersed entirely within the water. 1596. By actions of hands and feet, one should declare a pācittiya; for one swimming only with hands, one should make it by hand-actions. 1597. By whichever limb, a bhikkhu swims in water; by the action of that very limb, one should declare a pācittiya. 1598. For swimming from the bank, or falling into the water, it is pācittiya; a triple pācittiya is stated, and likewise a triple dukkaṭa. 1599. Even if propelling a boat, with an oar or a paddle; or even pulling a boat on the bank, if he plays, it is dukkaṭa. 1600. With hand or foot, or with a stick or a ladle; for one drawing out water, there is an offense of dukkaṭa. 1601. Water or gruel, or even mud, splashing; for a bhikkhu who plays, there is an offense of dukkaṭa. 1602. Having entered water for a need, if immersing and so on; for one doing so, there is no offense, likewise for one going to the other side. 1603. The origins and so on are similar, to the first and last matters; for this immediate one, there is no special distinction. Story of Laughter. 1604. If a bhikkhu, being told, by a bhikkhu who has been appointed; due to his unwillingness to act, a word or even a dharma. 1605. He who, unwilling to learn, does not show respect; for that disrespect of his, one should declare a pācittiya. 1606. A triple pācittiya is stated, by the Teacher who has transcended the three; likewise for disrespect towards an unordained person, a triple dukkaṭa. 1607. By a bhikkhu not appointed, by Sutta or Abhidhamma; dukkata for a novice, for what is said by both. 1608. "This is the view of the teachers, it has come down through our tradition"; for one saying so, there is no fault, nor for one who is mad, etc. Here, neither is to be taken, the teacher's blameworthy assertion; The modes of origin, etc., are just like the disparaging speech. Disrespectful Speech. For the purpose of creating fear, one might present a form, etc.; Or speak a frightening story, in the presence of another. Having seen or heard it, whether he fears or not, let him fear; But for the other bhikkhu, there is an offense of pācitti at that moment. A three-fold pācitti is stated, and likewise a three-fold dukkaṭa; For a bhikkhu who frightens, a novice or a layperson. For one not intending to frighten, there is no offense, etc., for the doer; All origins, etc., are considered similar to the preceding. Story of Frightening. If one wishes to light a flame, and causes it to burn or burns it; Except for such a cause, there is an offense of pācitti. For one lighting it oneself, as long as the flame does not arise; Throughout all attempts, there is an offense of dukkaṭa. But at the arising of the flame, the offense of pācitti is declared; For one causing another to light it, there is an offense of dukkaṭa. For a sick person, or one who perceives it as sick, or is in doubt; For one lifting a firebrand, if unextinguished, it is dukkaṭa. If extinguished, for one lighting it, it is considered as if it were the actual object; There is no offense for a sick person, or if done by another. For one scattering embers, or lighting a lamp, etc.; All origins, etc., are considered similar to carrying messages. Story of Lighting a Flame. In an incomplete half-month, and in the middle country; Saying, "I will bathe," powder, or clay, or cow dung. For one preparing it, in all attempts, there is dukkaṭa; At the completion of the bath, there is an offense of pācitti for the bhikkhu. For one who perceives it as more than a half-month, or is in doubt; There is dukkaṭa for more than a half-month, and at the proper times. There is no offense for one bathing, even going to the other side of a river; Or having dug up sand, or in pits made thus. Or in a border country, and in all dangers for everyone; This is like the sheep's wool, with its origin, etc. . The Chapter on Washing. 1625. A robe that can be worn, or also put on; If a bhikkhu, having dyed any one of the covered ones, anywhere, 1626. In a place with a bronze-like black, or a leaf-like black; Or with any kind of black, or even with mud. 1627. Without making a permissible spot the size of a peacock's eye, For one who uses it, a pācitti. 1628. The rule of a border-ear-spot is not valid anywhere; One spot or many spots are valid and permissible. 1629. For one who perceives what is taken as not taken, and for one who is in doubt; The Muni declared a dukkaṭa, and a non-offence was proclaimed. 1630. Even if the spot is lost, or in those interwoven with it; This action and non-action is said, its origin is like a ram. The Chapter on Discoloration. 1631. Two kinds of designation are stated, face-to-face and not face-to-face; Designating face-to-face, in the presence of one bhikkhu. 1632. Knowing the unity or multiplicity, and the distance or nearness of the robes, according to the wording. 1633. "I designate this robe to you," he should declare; It is permissible to store it thus, but not permissible. 1634. For its use and so on, since it has not been returned by him; Only when returned by him, is its use and so on permissible. 1635. "You may use my property, you may give it away; You may do with it as you see fit," when said, it is returned. 1636. Another face-to-face is stated, in the presence of one bhikkhu; Taking the name of any fellow Dhamma-farer. 1637. "I designate this robe to the bhikkhu Tissa, to the theri Tissā;" This should be said, and then by him too, it should be said. 1638. "You may use the property of the bhikkhu Tissa, or of that theri Tissā; Or you may give it away," thus. 1639. From then on, all use and so on is permissible; Thus, even for not face-to-face, it should be said in the presence of one. 1640. "I give this robe to you for designation." thus. Again, by him it should be said, "Who is your friend?" by the bhikkhu. 1641. By the other it should be said, "Tissa, Tissā," or again; It should be said by that bhikkhu, "This belongs to Tissa. 1642. Or to Tissā the elder nun, You may use the belonging; Or if it is said, "Release it," It is then taken back. 1643. Thus, in these two, By whichever one a robe; Having assigned it among those of the same Dhamma, To whomever of the five. 1644. Or without taking it back, Or without his trust; By which that disciplinary act Was done here by the bhikkhu. 1645. If he uses the robe, It is a pācittiya for the bhikkhu; And for him who determines it, For him who releases it, a dukkaṭa. 1646. In robes that are to be taken back, For one who perceives it as not to be taken back; Even for one who is in doubt about it, There is an offense of dukkaṭa. 1647. For one who perceives it as to be taken back, Using it with trust; There is no offense, its origin Is like that with the kathina, etc. The discourse on assignment. 1648. A bowl not subject to determination, Or a robe of that kind; Likewise a needle-case, A waist-band, or a sitting-cloth. 1649. For one who removes and hides it, Merely for amusement or expectation; There is another pācittiya, For one who orders it, a dukkaṭa. 1650. For him who has removed it, He should reveal the pācittiya; It is said that for what belongs to an unordained person, There is a triple dukkaṭa. 1651. Except for the aforementioned kinds, Of bowls, etc., then; For one who hides something else, There is an offense of dukkaṭa. 1652. In all things belonging to unordained persons, There is a dukkaṭa; For what is badly placed, no offense, But for one who puts it away. 1653. Likewise, "Having given a Dhamma talk, I will give it," if he hides it; For one who does not wish to harm, For one who does not act playfully, etc. 1654. The origins, etc., are similar To the second and last cases; This is only with unwholesome intention, And is three-fold in feeling. The discourse on hiding robes. The sixth chapter on drinking liquor. 1655. A living being, a quadruped, Whether large or small; There is an offense of pācittiya, For one who kills it. For a bhikkhu. 1656. To one who perceives life in non-living things, And to one who is in doubt in both cases, It is a dukkaṭa offence. But no offence for one