English
1805. Going within the monastery, to the residence of bhikkhunīs; Or similarly to a sitting hall, or to the residence of sectarians. 1806. If there is a path through the village, there is no offense even in emergencies; All the origins, etc., are considered similar to the Kathina. 1807. Not only without asking, but also without tying the tie; Without covering the outer robe, there is no offense for one going. Discourse on entering a village at the wrong time. 1808. A needle-case made of bone or ivory, or horn; In causing it to be made, or in making it, there is an offense of Dukkata for a bhikkhu. 1809. In obtaining it, a Pācittiya for breaking it is declared; In making it for another's sake, and similarly in causing it to be made. 1810. Having obtained one made by another, for one using it, there is a Dukkata; There is no offense for one in the wilderness, in the case of a knot or an eye-ointment stick. 1811. For a water-strainer, a razor-handle, for a mad person, etc.; The origins, etc., are considered similar to those of Sañcaritta. Discourse on the needle-case. 1812. A new bed or a chair, by a bhikkhu causing it to be made; By the measure of eight finger-breadths, from the Sugata's finger-breadth. 1813. It should be caused to be made thus, except for the lower frame; If cut, there is a Pācittiya for that. by transgressing it would be. 1814. For another's purpose in making, and likewise in causing to be made; And having received what another has made, for one who uses it, an offense of wrong-doing. 1815. No offense for one making what is not of the right measure, Having obtained it, at its edges having cut it, for one who uses. 1816. If not desiring to cut, having buried it according to measure; Or shallow or deep, having tied it, for one who uses. The Story of Beds. 1817. Whoever should make a bed or a chair, stuffed with cotton; For him, the pulling out (of stuffing) is declared, an offense of expiation by the rule. 1818. No offense, however, in attachment, in tying, in a shoulder-strap; In a pillow, in a strainer, in bags and so on, for a bhikkhu. 1819. And having received what another has made, having pulled out the stuffing, for one who uses; Even for one immediately after, the rule is similar to the wandering robe. The Story of Cotton-Stuffed Articles. 1820. By one making a sitting-cloth, it should indeed be made according to measure; In transgressing its measure, in using it, an offense of wrong-doing would be. 1821. By receiving it with cutting, an offense of expiation is declared; Having split it in two places, its three strips there would be. 1822. No offense for one making according to measure, or less than that; For one making a canopy and so on, the rule is similar to the wandering robe. The Story of the Sitting-Cloth. 1823. In sickness, an itch-covering should indeed be made according to measure; In transgressing its measure, in using it, an offense of wrong-doing would be. 1824. By receiving it with cutting, an offense of expiation is declared; The rule for no offense here, is considered similar to the immediately preceding one. The Story of the Itch-Covering. 1825. Only by measure should be made, likewise a rain-cloak; In transgressing its measure, the rule is similar to the immediately preceding one. The Story of the Rain-Cloak. 1826. If a bhikkhu should make a robe equal in measure to the Sugata's robe; In making it, an offense of wrong-doing would be. 1827. By receiving it with cutting, an offense of expiation is declared; The rule for no offense is considered indeed similar to the immediately preceding one. 1828. In length, by measure, its nine spans; Across, six are specified, of the Sugata's spans. 1829. And having received what another has made, for one who uses it, an offense of wrong-doing would be; All origins and so on are considered like wandering. The story of Nanda. The ninth chapter, on kings. Thus ends the story of the Pācittiya offenses in the Vinaya-vinicchaya. The story of the Pāṭidesanīya offenses 1830. Whatever a bhikkhu receives by hand from an unrelated bhikkhunī who has entered a house where families dwell, 1831. If he receives it with his own hand, whether it be food or a meal, there is a dukkata upon receiving, and a pāṭidesanīya upon consuming. 1832. This rule also applies if he stands in a street, at a crossroads, at a junction, or in an elephant stable, and receives it. 1833. If a bhikkhunī stands in a street and gives food, and a bhikkhu stands within the monastery and receives it, there is an offense. 1834. Here, from the phrase "entered a house where families dwell," it is explained that the bhikkhunī's location is not the measure, nor is the bhikkhu's standing place. 1835. Therefore, if a bhikkhunī stands in a monastery or similar place and gives, and one stands in a street or similar place and receives, there is no fault. 1836. Upon receiving for the purpose of eating a yāmakālika, a sattāhakālika, or a yāvajīvika, and upon consuming it, there is a dukkata. 1837. This is spoken with reference to a flavor not mixed with meat. If it is a single mixed flavor, there is a pāṭidesanīya offense. 1838. Upon receiving from the hand of one who is fully ordained, for the purpose of eating any of the four kālikas, there is a dukkata. 1839. There is a dukkata for one who considers her unrelated, even if she is a relative, or for one who is in doubt; and for one who considers her a relative, even if she is unrelated. 1840. There is no offense for one who causes it to be given, or for one who gives it; or for one who places it down and then gives it while standing within the monastery or similar place. 1841. If she takes it out from the village and gives it outside, it is permissible. If she says, "Eat if there is a need," she gives the three kālikas. 1842. This is also the case from the hands of female novices or female trainees. This is considered to have the same origin as the sheep's wool. The story of the first Pāṭidesanīya. 1843. If, without being told "Move away" by even one bhikkhu, one receives meat for the purpose of consuming it, 1844. There is a dukkata upon receiving, and a pāṭidesanīya upon consuming. From one who is fully ordained... Food, for one who does not prevent it, an offense of wrong-doing. 1845. Just so, for one who perceives an unordained person as ordained; Also for one who is in doubt about it, there is an offense of wrong-doing. 1846. No offense, if one causes one's own food to be given, but does not give; Similarly, if one does not cause another's food to be given, but gives. 1847. What is not given, she causes that to be given, or where it is not given; There also, that for all, the bhikkhunī causes to be given equally. 1848. One who is dismissing, standing, or a sikkhamānā, or a sāmaṇerī; And the five kinds of food, except for the insane and so on. 1849. Its origin with kathina, is declared as similar; This is said to be active and inactive, with three kinds of consciousness and three kinds of feeling. The Story of the Second Pāṭidesanīya. 1850. A bhikkhu considered as a trainee, in a family that has received permission; Entering the vicinity of a house, uninvited before. 1851. If, not sick, having taken, he should consume raw food; In taking, an offense of wrong-doing, in consuming, it would be pāṭidesaniya. 1852. In what is for a watch, for seven days, for life; In taking and in consuming, there is an offense of wrong-doing. 1853. In one considered not a trainee, and for one who perceives as considered a trainee; Also for one who is in doubt about it, just so it is declared. 1854. No offense for a sick person, in the remainder for a sick person; Or alms for one invited, is given there to others. 1855. Or having brought out from the house, if they give anywhere; Or in regular food and so on, similarly for the insane and so on. 1856. Indeed, when the bhikkhu has not arrived, first from the house; If having brought out to the door, they give upon arrival, it is permissible. 1857. But having seen the bhikkhu, having brought out from the house; It is not permissible if they give, like a sheep in its origin. The Story of the Third Pāṭidesanīya. 1858. By a householder or a non-householder, or by a woman or a man; To a monastery or its vicinity, but if having entered. 1859. "For so-and-so, your food, or gruel, is being brought"; Thus announced, it is said, indeed, it is known. 1860. Let that be brought later, or just as announced. Or his retinue, even, making much else. 1861. Having made known with gruel, if they bring cakes and rice; This too is said to be known, it is allowable, in the Kurundi. 1862. But other families, their own offering; If they bring along with that, all of that is also allowable. 1863. That which is not announced thus, that which is not brought to the monastery; That is called 'not made known', (even if) made known to a fellow Dhamma-practitioner. 1864. Having made that not known, but that which is brought outside; Having sent it to the monastery, having had it done, one should bring it. 1865. Or having gone on the way, it should be taken by the bhikkhu. If not having done so, from the vicinity of the monastery. 1866. For one who takes and consumes, in the taking, a dukkaṭa would be; In the acts of consuming, it is considered a pāṭidesanīya. 1867. Even when it is made known, for one who perceives it as not made known; And for one who is in doubt about it, there is an offence of dukkaṭa. 1868. When it is made known, for him, for a sick person, in the remainder; Or having taken it outside the monastery, while consuming it inside. 1869. Fruits born there and so on, when eating, there is no offence. All the origins and so on, are considered similar to the Kathina. The Story of the Fourth Pāṭidesanīya. Thus, in the Vinaya-Vinicchaya, the Story of the Pāṭidesanīya is finished.