English
The Story of the Sekhiya Rules 1870. Whoever, out of disrespect, whether in front or behind; Would wear (the lower robe) hanging down, for him there is an offence of dukkaṭa. 1871. But for one who wears it like an elephant's trunk and so on, there is a dukkaṭa offence. By one who fears offence, always, it should be worn in a proper circle. 1872. Below the knee-cap, to the measure of eight finger-breadths; It should be let down and worn, less than that is not allowable. 1873. Even for one who is unintentional or unmindful, merely for one who does not know; There is no offence for a sick person, or for one who is mad, and so on. The Story of Wearing Properly. 1874. Having made both corners even, respectfully, in a proper circle; It should be worn thus, for one not doing so, there is a dukkaṭa. 1875. But these two training rules are stated without distinction; Therefore, whether at home or in the monastery, it should be worn properly. Second. 1876. Having loosened the knot, making both corners even; Covering the wrists, and the neck should be covered. 1877. For a bhikkhu not doing so, the collarbones and chest; Uncovering as he pleases, going, there is a wrong-doing. Third. 1878. Above the throat, and the head, from the wrists; In the hands, from the calf muscle, below, both feet. 1879. Uncovering the rest, and if he sits covering; He is well-covered, no fault for the resident. Fourth. 1880. Hand or foot, by a bhikkhu not moving; Should go well-disciplined, in the sixth, there is no distinction. Fifth and Sixth. 1881. With mindfulness, without distraction, looking only a yoke's length; Should go well-restrained, by a bhikkhu with downcast eyes. 1882. In whatever place, in one house interval; Standing, the absence of danger, it is permissible even to look. 1883. Whoever, having shown disrespect, looking here and there; Goes into the house interval, wrong-doing, the eighth, likewise. Seventh and Eighth. 1884. On one side or both sides, having his robe lifted; Inside the door-post, going, there is a wrong-doing. Ninth. 1885. Likewise, even when sitting, by one taking out the water pot; Should be given without lifting, no fault for the resident. Tenth. First Section. 1886. It is not permissible to go laughing, and to sit laughing; In a laughable matter, a mere smile is permissible. First and Second. 1887. Should go with little sound, in the fourth, this is the method; For one making a loud sound, in both cases, wrong-doing. Third and Fourth. 1888. Having made the body sway, the arms and head sway; Going, there is a wrong-doing, and likewise, sitting. 1889. Body, arms, and head, holding straight; Should go and should sit, with a balanced posture. 1890. In those related to sitting, in the three, for the resident; It should be known as no offense. By one who knows, by one who knows the Vinaya. The second section. 1891. For one going, having made a support or with the head (covered), having covered oneself; An offense of wrong-doing is said by the Sage, likewise for one in a squatting posture. 1892. Also with hands clasped behind the back, or with robes clasped behind the back; For him sitting inside the dwelling, there is an offense of wrong-doing. 1893. And in the second, and in the fourth, in the sixth for one who has entered the Rains; Twenty-six suitable non-offenses are declared. The sixth. 1894. Carefully, by a bhikkhu endowed with mindfulness, with the perception of the bowl; Almsfood should be received, like an equal amount of curry, by one who is discerning. 1895. Curry, a fourth part of the rice, is called "equal curry"; The curry of mung beans, black gram, and horse gram is called "curry". 1896. No offense unintentionally, for a sick person in small amounts; Likewise for relatives and others, for another purpose, or with money. The seventh, eighth, and ninth. 1897. By the measure of the inner line, of the rim of the bowl; It should be received only filled, for one who has undertaken the determination. 1898. There, having made it heaped, for one taking temporary food; Whatever indeed for a bhikkhu, there is an offense of wrong-doing. 1899. In a determined bowl, and only the three kinds of food; In the rest, all that is heaped is permissible, no doubt. 1900. But having taken rice in two bowls, (and put it into) one bowl; If one sends it filled, indeed it is permissible for bhikkhus. 1901. Whatever is being put into the bowl, sugarcane pieces, fruits, etc.; If it goes down below, that is not considered heaped. 1902. If having placed a garland of flowers, takkola, etc.; Given, because it is not temporary food, that is not considered heaped. 1903. But having placed a garland of cake on top of the rice; If they give almsfood, this would be considered heaped. 1904. On top of the rice, or a leaf, or even a small plate, or anything; Having placed (it) and completely filled (it), if one takes, it is permissible. 1905. For him to receive it, but all of that is not permissible; That which is taken, well-taken, afterwards, should be eaten as one pleases. The third section. 1906. The first. And the second, the method stated, but in the third; having shown the obstruction, it should be eaten in order. For others, one's own food, scattering it in the bowl; if it does not mix, there is no fault, and similarly with the leftover portion. The third. What is to be said in the fourth, has been said completely before; in the fifth, there is a fault at the head, for one who eats after mixing. No offense for the sick, even with a small remainder; but for one who eats after mixing and drawing together. The fourth and fifth. Whoever, for the sake of desiring more, soup or even curry; should cover it with rice, for him there is an offense of wrong-doing. The sixth. What is to be said in the request, there is nothing new at all; but in the eighth, in complaining, even the sick are not exempt. "I will give, I will cause to be given," for a monk looking on; it should be known there is no offense, and not for one with a complaining perception. The eighth. A large peacock's egg, and a small hen's egg; the morsel should be made of their middle size. But in all edibles, root-foods and so on; in fruits and non-fruits, no offense, for the sick, the insane, and so on. The ninth. But the morsel should be made not long, but round; in eating the leftover portion, no offense for fruits and non-fruits. The tenth. The fourth section. When the mouth is not brought (to the food), and the morsel has not arrived; for one who opens his own mouth, there is an offense of wrong-doing. The first. And for one who puts the whole hand into the mouth, there is an offense of wrong-doing; and having made a morsel in the mouth, it is not proper to speak. As long as his speech is not complete; with that much in the mouth, for one who speaks, there is an offense of wrong-doing. Whoever, having put myrobalan and so on into the mouth, speaks; if the speech is complete, it is proper to speak. The second and third. Whatever monk throws up a lump, or cuts a morsel; or eats making it like a monkey's cheek. A wrong deed. The fourth, fifth, and sixth. 1921. Having shaken the hand, or scattered rice grains; Or protruding the tongue, or making a "capu capu" sound. 1922. Eating disrespectfully, causes a wrong deed; In the seventh and eighth, there is no fault in clearing scraps. The seventh and tenth. The fifth section. 1923. Having done so, one should not eat, making a "suru suru" sound; Nor should one eat, licking the hand. 1924. Taking molasses or thick gruel, with the fingers; It is permissible to put the fingers into the mouth to eat. 1925. The bowl should not be licked, with a single finger; Nor should a single lip be licked with the tongue. The fourth. 1926. With a hand soiled with food, a water vessel; Should not be taken, it is forbidden, due to its repulsive nature. 1927. But a conch, or a bowl, or a plate, belonging to a person, or the Sangha, or a householder, or oneself. 1928. Therefore, it should not be taken, taking it causes a wrong deed; Taking it with a clean hand, however, is permissible. The fifth. 1929. Having taken out, or broken, or received in a receptacle; Taking it out is no offense, for one who discards it outside the house. The sixth. 1930. If one teaches the Dhamma to a person holding an umbrella or anything else in hand, or with a body part, it is a wrong deed. The seventh. 1931. The same rule is stated, for a person with a staff in hand; A staff of four cubits in length, measured by a medium hand. The eighth. 1932. Likewise, teaching the Dhamma to one with a weapon in hand is a wrong deed; One is not considered to have a weapon in hand, if one is merely standing ready. The ninth. 1933. Holding a bow with an arrow, or a bow or an arrow alone; Strung or unstrung, or holding a bow-staff. 1934. Whether standing, or sitting, or lying down; If one teaches the Dhamma, it is an offense, a wrong deed. 1935. Even if the bow is hung around the neck, or held by hand, silently) The user wants a Pāli to English translation. I need to translate the provided Pāli text into English. I must output *only* the English translation. I need to maintain the original segment structure and the rhythm of folk chants as much as possible. This means if the Pāli is short, multi-line sentences, the English should also be short, multi-line sentences. I should not output any other descriptive text. Let's break down the text and translate segment by segment, keeping the rhythm in mind. **Original Pāli:** vatā; Na gaṇhāti naro tāva, dhammaṃ deseyya vaṭṭati. Chaṭṭho vaggo. 1936. Pādukāruḷhakassāpi, dhammaṃ deseti dukkaṭaṃ; Akkamitvā ṭhitassāpi, paṭimukkassa vā tathā. Paṭhamaṃ. 1937. Upāhanagatassāpi, ayameva vinicchayo; Sabbattha agilānassa, yāne vā sayanepi vā. 1938. Nipannassāgilānassa, kaṭasāre chamāya vā; Pīṭhe mañcepi vā ucce, nisinnena ṭhitena vā. 1939.