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, Are considered similar to the previous one. The Section on Deluding. If, being angry, he gives a blow, There would be a pācittiya for him. But for a bhikkhu wishing to strike, When a blow is given, Whether the head is broken, Or the foot is broken, Whether he dies or not, A pācittiya is declared. Wishing to disfigure, "This one does not look good," If he cuts off his ear or his nose, It is a dukkaṭa. Likewise, to an unordained person, To a woman or a man, Or even to an animal, If he gives a blow, it is a dukkaṭa. If a bhikkhu, being lustful, Strikes a woman, not with the mind. Grievous is his offense, declared by the Great Seer. 1736. He strikes with the intention of release, no fault exists; With the body, or with a body-bound object, or with a nissaggiya object. 1737. Having seen a thief or an enemy on the road, Coming with the intention to harm, (he says) ‘‘Do not come here, lay follower.’’ 1738. Having said this, and then to one coming, ‘‘Go away, fellow!’’ and taking a club, Or a weapon, and having struck, if he goes away. 1739. There is no offense if, by that blow, he even dies; And the same method is stated for rogues and wild animals. 1740. A triple pācittiya is stated, and in the rest, a triple dukkaṭa; Arising from body and mind, with intention, causing pain. The Chapter on Striking. 1741. If one should raise the body or a body-bound object, There is an offense of pācittiya, due to that raising. 1742. Having raised it, if he misses and then strikes, Since it was given without the intention to strike, it would be a dukkaṭa. 1743. If by that blow, of the bhikkhu who was struck, Any limb, even hands, etc., is broken, it is a dukkaṭa. 1744. The rest, by the method stated previously by the Vinaya expert, With its origin, etc., should be understood as a decision. The Chapter on Striking with the Palm. 1745. But a bhikkhu who, with a baseless saṅghādisesa, Should cause to be accused, or accuse, for him there is a pācittiya. 1746. There, a triple pācittiya for a visible transgression of conduct; For accusing, an offense of dukkaṭa, and in the rest, a triple dukkaṭa. 1747. Similarly, no offense for one who perceives it as such, or for one who is insane, etc.; The methods of origin, etc., are similar to the offense of disparagement. The Chapter on Baseless Accusation. 1748. But for a bhikkhu who intentionally causes remorse to arise, ‘‘You are, I think, under twenty years old,’’ and so on. 1749. There is a pācittiya for the bhikkhu, by word, by word; But in such another case, if there is no such condition. 1750. A triple pācittiya is stated, and in the rest, a triple dukkaṭa; For one who does not intend to cause remorse, there is no fault. 1751. ‘‘I, desiring welfare, I think Indeed, sitting with a woman; And eating at the wrong time by you, And saying, "Don't do that." Likewise, non-offence for the insane and so forth is declared; All origins and so forth are considered similar to the immediately preceding. If, of monks who have become quarrelsome, A monk, indeed, Should stand to listen secretly, For him there would be a pācittiya. "What these will say, that I will hear," thus going, With the desire to accuse, for him there is a dukkaṭa at every step. Going ahead to listen, For one lagging behind, a dukkaṭa; Or going quickly, This is the same decision. But having come to the place where they stand, If they consult among themselves, Or by coughing here, It should be made known, or by saying "Oh!" For him not doing so, There would be a pācittiya for listening; A triple pācittiya is stated, And for the rest, a triple dukkaṭa. "Having heard the words of these, I will go away," thus going, Likewise, non-offence for the insane and so forth is declared. Its origin is like a stealthy weapon, This is an act and a non-act; An act of body, an act of speech, With fault, with painful consequence. But for righteous acts, If, having given consent, He later retracts, a pācittiya, By word, by word, it would be. But in an unrighteous act, Perceiving it as a righteous act, Or being in doubt in both cases, There is an offence of dukkaṭa. "By unrighteousness and by a faction, And by one worthy of such an act, These are doing the act," Knowing this, if he retracts, for him there is no offence. Likewise, non-offence for the insane and so forth is declared; The origins and so forth are similar to the groundless (offence). As long as the matter is reported, Or not yet decided, Or the motion is not yet concluded, The formal act does not proceed. During this interval, the act, To disturb the assembly, For one leaving the hand-reach (boundary), There is an offence of dukkaṭa. If he leaves without giving consent, For him there would be a pācittiya; In a righteous act or an unrighteous act, doubt... and for him, a dukkaṭa. 1767. Even in an unrighteous act, perceiving it as a righteous act; perceiving that "quarrels and so on will arise for the Sangha." 1768. Or for a sick person, or for a sick person's duty, there is no fault; and not for one wishing to anger, an act by urination and so on. 1769. "I will go to the afflicted," even if going with such a thought; by equal consultation, the arising of action and non-action. Story of going without giving consent. 1770. And by the united Sangha, having given a robe together; indeed, for an approved bhikkhu, whoever later retracts. 1771. By his word, by his word, a pācittiya is declared; a tikapācittiya in a righteous act, but a robe is said. 1772. Excluding other requisites, having given and retracted, it is a dukkaṭa; even for one not approved by the Sangha, a robe or something else. 1773. Likewise for an unordained person, and everywhere it is a dukkaṭa; by the power of consent and so on, and doing it by its nature. 1774. For one retracting, there is no offense, likewise for one who is insane and so on; they should be known as similar to groundless, the ways of arising and so on. Story of weakness. 1775. This in the section of thirty, and entirely with the last; all twelve are similar, this is the distinction. 1776. There a nissaggiya is said, the dedication to oneself; here a suddhikapācittiya, the dedication to a person. Story of dedication. The Eighth Chapter on Those of the Same Dhamma. 1777. If the king has not gone out, and the queen has not gone out; from his sleeping chamber, whoever crosses the threshold. 1778. A dukkaṭa on the first step, a pācittiya on the second; whether of the queen or of the king, if his coming is not known. 1779. For one perceiving as known when not known, and there for one in doubt, a dukkaṭa is declared. 1780. For one perceiving as known, and not for a khattiya; not by the anointing of a khattiya, or for one anointed. 1781. When both are separated from each other, or if they have gone out and entered; there is no fault for the insane and so on, action and non-action by kathina. Story of the inner palace. 782. Silver or gold, for one who picks it up for oneself; there is an offense of relinquishment, or for one who has it picked up. 783. For a group, an individual, or the Sangha, for new construction at a shrine; there is a dukkaṭa for one who has it picked up, or for one who picks it up. 784. And for other jewels like pearls, for oneself, or for the benefit of the Sangha and others, there is a dukkaṭa for one who picks it up. 785. If it is a permissible item, or an impermissible item, or even a palm leaf, or an ornament for a mother's ear. 786. Under the head of the storekeeper, whatever belongs to a layperson; there is a pācittiya offense for one who puts it away. 787. If someone says, "Put this away for me," one should say, "It is not allowable," and should not put it away. 788. But if a person, having said "Put it away," then leaves; this is indeed a hindrance, and it is allowable to put it away. 789. In an authorized place, having picked it up carelessly, and not putting it away properly, there is an offense of dukkaṭa. 790. But in an authorized place, having picked up a jewel, or having properly put away an item considered a jewel. 791. And for one who picks it up with trust, only temporarily; not for those who are insane or the like, nor for the accumulation of goods for travel. The Chapter on Jewels. 792. After midday, before sunrise; the time in this interval is called the "improper time." 793. Without asking a willing bhikkhu, without a reason, at an improper time; when entering the boundary of a fenced village, 794. or when entering the vicinity of an unfenced village; there is a dukkaṭa in the first case, and a pācittiya in the second. 795. Now, if many enter a village at an improper time; they should go only after asking each other, and not otherwise. 796. If they go from there to another, and from there to yet another, it is allowable; there is no need to ask again, even for a hundred villages. 797. Having given up the effort, and gone out for the purpose of the monastery; if they enter another, they must ask in between. 798. Having done In the house, for a meal, or elsewhere; If one wishes to wander, or for alms of ghee. 1799. Having asked, one should go, if a bhikkhu is found; But if none is present, thinking "there is none," one may go as one pleases. 1800. Having descended to the main road, if one sees a bhikkhu; There is no need to ask, one may wander as one pleases. 1801. For a bhikkhu going by the path through the middle of the village; If the thought arises, "I will wander," for alms of oil. 1802. Having asked, one should go, if a bhikkhu is found; For one wandering without leaving the path, what is the need for asking? 1803. A Tika-Pācittiya, for one perceiving it as the right time or the wrong time; Even for one doubtful about the time, there is an offense of Dukkata. 1804. Having asked, if one is present, or without asking, if none is present; Or in an urgent matter, for a bhikkhu entering.