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Who acts without intention, not knowing. 1657. And not for one wishing to kill, Likewise for a mad person, and so on. The origins and so forth Are similar to the third and last case. Discourse on Intentional Living Things. 1658. Knowing water has living things, For one who consumes it, it is a pācitti. If he uses it many times, There would be many pācitti offences. 1659. But if with just one use, Without interruption, One drinks even a bowlful, There would be one pācitti. 1660. For him, with such water, Having drawn out food, Or for one washing a bowl, Or for one extinguishing gruel. 1661. Or for one bathing, Having taken it with a ladle by hand, In each and every use, A pācitti is declared. 1662. Even in what is not alive, To one who perceives life, And in both cases, Even for a bhikkhu in doubt, There is a dukkaṭa offence. 1663. And in what is alive, To one who perceives it as not alive, There is no fault, For one who knows "they do not die by consumption." 1664. Knowing with a pure mind The falling of moths and so on, And here, the lighting of a lamp, Knowing the presence of living things. 1665. For one consuming with the perception of water, The blamelessness of the precept should be known. In sprinkling, sprinkling is stated, But this is in consumption. 1666. This indeed is the distinction Between that and this. Just like taking what is not given, The origins and so forth are similar. Discourse on Living Things. 1667. But what is settled according to the Dhamma, A matter of duty, again, For a bhikkhu who reopens it, saying "it should be settled," It is a pācitti offence. 1668. "The unmade, ill-done action Should be done again!" But for one saying that action, It is not proper to raise it. 1669. If, when the action is completed, He again objects to it, It should be done only after making him understand, But it should not be done otherwise. 1670. But in an unrighteous action, To one who perceives it as a righteous action, And to one who is in doubt in both cases, There is a dukkaṭa offence. 1671. "By unrighteousness and by faction, And not for one worthy of the action, It was done," knowing this, There is no fault in reopening the case. Similarly, for the insane and so on, no offense is declared; The modes of origination, etc., are similar to the offense of disparagement. The Story of Revealing an Offense. But for a monk who, knowing a grave Saṅghādisesa offense, Conceals it, a Pācittiya is prescribed. Having laid down the burden for that concealment, If he informs another, and that one informs another, and so on. Even if there are a thousand such monks, they incur the offense, until the chain is broken. When the one who was originally informed reveals it to a second, And the third turns it back (reports it), the chain is said to be broken. For a grave offense, if one perceives it as grave, one incurs a Pācittiya. But in the other two (cases of perception), a Dukkata is declared. For a non-grave offense, everywhere, a triple Dukkata is specified. And everywhere, in cases of the unordained, a Dukkata. Or if he thinks, "Schism of the Saṅgha, etc., will occur," Or if he does not intend to conceal, or does not see a suitable person. "It will become known by his own action," or if he is harsh (unwilling to report); If he does not report, there is no fault, for the insane and so on. The modes of origination, etc., are similar to laying down the burden. Bodily action, verbal action, non-action, painful feeling. The Story of Grave Offenses. Whoever performs ordination for one under twenty years of age, For him there is a Pācittiya, for the others there is a Dukkata. And if he is ordained, whether knowingly or unknowingly, He remains unordained, he must be ordained again. If, after ten years, the preceptor is present, The fault in the ordination is not for anyone else. But if, having excluded that monk, the assembly is complete, They are well-ordained, no fault is found. If, being the preceptor, he seeks the assembly or a teacher, Or seeks a bowl, or consecrates the ordination hall. "I will ordain," in all these (actions) for him, And in the motion (ñatti), and similarly in the two declarations (kammavācā), a Dukkata. At the end of the formal act, a pācittiya is declared; For one who perceives as under twenty, even if the person is complete. For one in doubt in both cases, there is an offense of dukkata; For one who perceives as complete, there is no fault in either case. Likewise for one who is mad, and for the first-offending monk; The modes of origin, etc., are similar to taking what is not given. The discourse on being under twenty. If one, knowing it to be a caravan of thieves, and having made an agreement; Goes along the road with them, for him there would be a pācittiya. The decision that should be stated regarding going and making an agreement; Since it is stated in the Bhikkhunī section, it is not repeated here. In a dangerous road or forest, according to the actual situation; Even if they do not make an agreement, or if one makes it oneself. Likewise, even in a non-thieves' caravan, for one who perceives it as a thieves' caravan; For one in doubt in both cases, there is an offense of dukkata. For one who perceives it as a non-thieves' caravan, and even if one does not make an agreement; There is no offense in dangers, and in temporary danger. The origin of the thieves' caravan offense is said to be from body and mind; And from body, speech, and mind; with three minds and three feelings. The discourse on the thieves' caravan. The seventh offense, by agreement with a bhikkhunī; Is similar in origin, etc., there is no special difference. The discourse on agreement. Action, defilement, result, reproach, transgression; These five things are declared as causing obstruction. If one says: "These are not obstructive, as they are, I understand the Dhamma taught by the Sage." He should be told three times by those who see and hear: "Venerable sir, do not speak thus," by the monks. For not speaking the dukkata, and for not giving it up; And likewise for the motion and for the two formal acts, a dukkata. At the end of the formal act, a pācittiya is declared; A triple pācittiya is stated, and in what is not Dhamma, a triple dukkata. For not giving up an uncommitted offense; All origins, etc., are stated as similar. In Both Recitations Ariṭṭha's Account. 1704. Knowing one who has acted according to the Dhamma, a monk who speaks thus; Should co-reside or eat, a pācittiya with co-sleeping. 1705. Performing the Uposatha or other acts with him; At the completion of the act, for him there is a pācittiya. 1706. By one single effort, taking much gain; Giving likewise one, or many to many. 1707. If, when the suspended one lies down, the other sleeps; Or when the other lies down, the former sleeps, or both. 1708. Offenses arise according to the acts of lying down; In one or many precincts, the decision is in one roof. 1709. But for a monk who perceives an unsuspended one as suspended; And for one in doubt in both cases, a dukkaṭa is declared. 1710. No offense in both cases for one who perceives an unsuspended one; And for one who perceives that view as "given up" or "removed". 1711. Likewise for the insane and others, this is an offense by enactment; The modes of origin and so forth are just like taking what is not given. Account of the Suspended One. 1712. Knowing one thus destroyed, or should he entice him; Should he attend to him, a pācittiya, should he eat with him or reside. 1713. By co-residence and by mark, by act of punishment is destruction; Three kinds of destruction are intended here by act of punishment. 1714. Eating together and co-sleeping are considered immediately similar; The decision should be understood by the method stated there. 1715. All origins and so forth are considered similar to Ariṭṭha; Nothing needs to be said here, all this is clear. Kaṇṭaka's Account. The Seventh Chapter on Living Beings. 1716. Indeed, a monk who, when told by monks concerning a training rule; Says, "I will not train in this training rule for now. 1717. Until I ask another, who is skilled, experienced, and learned; For one who says "I will ask", for him there is a pācittiya. 1718. For one not fully ordained by the Teacher, a triple dukkaṭa is declared; This is not for purification, even when spoken by both. 1719. For one speaking thus without the enactment, there is a dukkaṭa; For those not insane, etc., When one says, "I will train." The Section on Proper Conduct. What are these recited rules for? From the cause of remorse and so on; There is an offense of pācittiya, In disparaging the training rules. A triple pācittiya is stated, And likewise a triple dukkaṭa, If one disparages it In the presence of an unordained person. But a dukkaṭa, even if broken, In disparaging another Dhamma; For one not wishing to disparage, "Learn the Suttanta. And later on, you will learn the Vinaya." For one speaking thus, And likewise for one who is insane, etc., It should be known as no offense. The modes of origination, etc., Are similar to the previous one, Like the offense of contemptuous speech. The Section on Disparaging. But by ignorance, there is an offense, There is no liberation for him. That bhikkhu should be made to act As the Dhamma stands. Ignorance should be attributed to him, And further, to the bhikkhu, By a second act, Having censured that person. If, when ignorance is thus attributed, He still deludes, In that deluding person, A pācittiya is stated. But in an unrighteous act, A triple dukkaṭa is declared. And if ignorance is not attributed, A dukkaṭa is proclaimed. And not for one wishing to delude, Even if he has not heard in detail, Or if it is incomplete, two or three times, And for one who has not heard in detail. It should be understood as no offense, And likewise for one who is insane, etc. All the modes of origination, etc.