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Na ca vaṭṭati desetuṃ, ṭhatvā vā uccabhūmiyaṃ; Sayanesu gatenāpi, sayanesu gatassa ca. 1940. Samāne vāpi ucce vā, nipanne neva vaṭṭati; Nipannena ṭhitassāpi, nipannassapi vaṭṭati. 1941. Nisinnena nisinnassa, ṭhitassāpi ca vaṭṭati; Ṭhitasseva ṭhitenāpi, desetumpi tatheva ca. Dutiyatatiyacatutthāni. 1942. Pallatthikā nisinnassa, agilānassa dehino; Tathā veṭhitasīsassa, dhammaṃ deseti dukkaṭaṃ. 1943. Kesantaṃ vivarāpetvā, deseti yadi vaṭṭati; Sasīsaṃ pārutassāpi, ayameva vinicchayo. Pañcamachaṭṭhasattamāni. 1944. Aṭṭhame navame vāpi, dasame natthi kiñcipi; Sacepi therupaṭṭhānaṃ, gantvāna daharaṃ ṭhitaṃ. 1945. Pañhaṃ pucchati ce thero, kathetuṃ na ca vaṭṭati; Tassa passe panaññassa, kathetabbaṃ vijānatā. Aṭṭhamanavamadasamāni. Sattamo vaggo. 1946. Gacchato purato pañhaṃ, na vattabbaṃ tu pacchato; ‘‘Pacchimassa kathemī’’ti, vattabbaṃ vinayaññunā. 1947. Saddhiṃ uggahitaṃ dhammaṃ, sajjhāyati hi vaṭṭati; Samameva yugaggāhaṃ, kathetuṃ gacchatopi ca. Paṭhamaṃ. 1948. Ekekassāpi cakkassa, pathenāpi ca gacchato; Uppathena samaṃ vāpi, gacchantasseva vaṭṭati. Dutiyaṃ. 1949. Tatiye natthi vattabbaṃ, catutthe harite pana; Uccārādicatukkaṃ tu, karoto dukkaṭaṃ siyā. 1950. Jīvarukkhassa y **Translation Plan:** * **vatā; Na gaṇhāti naro tāva, dhammaṃ deseyya vaṭṭati.** * ... * A man does not accept it, * one may teach the Dhamma, it is proper. * **Chaṭṭho vaggo.** * The Sixth Section. * **1936. Pādukāruḷhakassāpi, dhammaṃ deseti dukkaṭaṃ; Akkamitvā ṭhitassāpi, paṭimukkassa vā tathā.** * 1936. * Even to one wearing sandals, * to teach the Dhamma is a dukkaṭa (wrongdoing); * even to one standing having stepped on something, * or to one with a covered face, likewise. * **Paṭhamaṃ.** * First. * **1937. Upāhanagatassāpi, ayameva vinicchayo; Sabbattha agilānassa, yāne vā sayanepi vā.** * 1937. * Even to one wearing shoes, * this is the decision; * everywhere for one not sick, * in a vehicle or on a bed. * **1938. Nipannassāgilānassa, kaṭasāre chamāya vā; Pīṭhe mañcepi vā ucce, nisinnena ṭhitena vā.** * 1938. * For one lying down, not sick, * on a mat or on the ground; * on a seat or a high couch, * by one sitting or standing. * **1939. Na ca vaṭṭati desetuṃ, ṭhatvā vā uccabhūmiyaṃ; Sayanesu gatenāpi, sayanesu gatassa ca.** * 1939. * It is not proper to teach, * standing on a high place; * or to one gone to bed, * and by one gone to bed. * **1940. Samāne vāpi ucce vā, nipanne neva vaṭṭati; Nipannena ṭhitassāpi, nipannassapi vaṭṭati.** * 1940. * On the same level or high, * to one lying down, it is not proper; * by one lying down to one standing, * to one lying down, it is proper. * **1941. Nisinnena nisinnassa, ṭhitassāpi ca vaṭṭati; Ṭhitasseva ṭhitenāpi, desetumpi tatheva ca.** * 1941. * By one sitting to one sitting, * to one standing, it is proper; * by one standing to one standing, * to teach, likewise. * **Dutiyatatiyacatutthāni.** * Second, Third, Fourth. * **1942. Pallatthikā nisinnassa, agilānassa dehino; Tathā veṭhitasīsassa, dhammaṃ deseti dukkaṭaṃ.** * 1942. * To a person sitting cross-legged, * not sick; * likewise to one with a wrapped head, * to teach the Dhamma is a dukkaṭa. * **1943. Kesantaṃ vivarāpetvā, deseti yadi vaṭṭati; Sasīsaṃ pārutassāpi, ayameva vinicchayo.** * 1943. * Having uncovered the hairline, * if one teaches, it is proper; * even to one covered head and all, * this is the decision. * **Pañcamachaṭṭhasattamāni.** * Fifth, Sixth, Seventh. * **1944. Aṭṭhame navame vāpi, dasame natthi kiñcipi; Sacepi therupaṭṭhānaṃ, gantvāna daharaṃ ṭhitaṃ.** * 1944. * In the eighth, ninth, * or tenth, there is nothing; * even if a junior, having gone * to attend on an elder, stands. * **1945. Pañhaṃ pucchati ce thero, kathetuṃ na ca vaṭṭati; Tassa passe panaññassa, kathetabbaṃ vijānatā.** * 1945. * If the elder asks a question, * it is not proper to answer; * but to another by his side, * it should be told by one who knows. * **Aṭṭhamanavamadasamāni.** * Eighth, Ninth, Tenth. * **Sattamo vaggo.** * The Seventh Section. * **1946. Gacchato purato pañhaṃ, na vattabbaṃ tu pacchato; ‘‘Pacchimassa kathemī’’ti, vattabbaṃ vinayaññunā.** * 1946. * To one walking in front, a question * should not be answered from behind; * "I will tell the one behind," * should be said by one who knows the Vinaya. * **1947. Saddhiṃ uggahitaṃ dhammaṃ, sajjhāyati hi vaṭṭati; Samameva yugaggāhaṃ, kathetuṃ gacchatopi ca.** * 1947. * To recite the Dhamma learned together, * it is proper; * to speak while walking, * holding the yoke together, likewise. * **Paṭhamaṃ.** * First. * **1948. Ekekassāpi cakkassa, pathenāpi ca gacchato; Uppathena samaṃ vāpi, gacchantasseva vaṭṭati.** * 1948. * Even for each wheel, * walking on the path; * or on a side path, * for one walking, it is proper. * **Dutiyaṃ.** * Second. * **1949. Tatiye natthi vattabbaṃ, catutthe harite pana; Uccārādicatukkaṃ tu, karoto dukkaṭaṃ siyā.** * 1949. * In the third, there is nothing to be said, * but in the fourth, on green things; * doing the four acts like defecation, * would be a dukkaṭa. * **1950. Jīvarukkhassa y** * 1950. * Of a living tree, ... (incomplete sentence) I will ensure the output is *only* the English translation, maintaining the line breaks and short sentence structure where appropriate.A man does not accept it, one may teach the Dhamma, it is proper. The Sixth Section. 1936. Even to one wearing sandals, to teach the Dhamma is a dukkaṭa; even to one standing having stepped on something, or to one with a covered face, likewise. First. 1937. Even to one wearing shoes, this is the decision; everywhere for one not sick, in a vehicle or on a bed. 1938. For one lying down, not sick, on a mat or on the ground; on a seat or a high couch, by one sitting or standing. 1939. It is not proper to teach, standing on a high place; or to one gone to bed, and by one gone to bed. 1940. On the same level or high, to one lying down, it is not proper; by one lying down to one standing, to one lying down, it is proper. 1941. By one sitting to one sitting, to one standing, it is proper; by one standing to one standing, to teach, likewise. Second, Third, Fourth. 1942. To a person sitting cross-legged, not sick; likewise to one with a wrapped head, to teach the Dhamma is a dukkaṭa. 1943. Having uncovered the hairline, if one teaches, it is proper; even to one covered head and all, this is the decision. Fifth, Sixth, Seventh. 1944. In the eighth, ninth, or tenth, there is nothing; even if a junior, having gone to attend on an elder, stands. 1945. If the elder asks a question, it is not proper to answer; but to another by his side, it should be told by one who knows. Eighth, Ninth, Tenth. The Seventh Section. 1946. To one walking in front, a question should not be answered from behind; "I will tell the one behind," should be said by one who knows the Vinaya. 1947. To recite the Dhamma learned together, it is proper; to speak while walking, holding the yoke together, likewise. First. 1948. Even for each wheel, walking on the path; or on a side path, for one walking, it is proper. Second. 1949. In the third, there is nothing to be said, but in the fourth, on green things; doing the four acts like defecation, would be a dukkaṭa. 1950. Of a living tree, whatever root, visible, goes; Or branches attached to the ground, all that is indeed green. 1951. If a non-green place, for a monk who is looking; His excrement comes out, suddenly, it is permissible. 1952. Or on a straw-bundle, or on cow-dung, or on anything; It should be done, if green (grows) afterwards, covering it, it is permissible. 1953. Done in a non-green place, if green comes, it is permissible; Snot gone here, and saliva is included. Fourth. 1954. Even in water from latrines, seas, etc., for a monk; Because they are not used, for one doing it, there is no wrongdoing. 1955. But when it rains, with a flood of water all around; By one not finding a non-watery place, it is permissible to do it even in water. Fifth. Eighth chapter. 1956. The origins, etc., should be known, for the Sekhiya rules here; The four beginning with "laughing loudly", and with a mouthful, with the mouth. 1957. The ten (rules) concerning sitting on the ground, low seats, places, afterwards, or on a wrong path; Their origins, etc., are similar, as stated in the admonition. 1958. Umbrella, staff, weapon, knife, wearing sandals or shoes; Vehicle, bed, cross-legged, wrapped, covered (head). 1959. Similar to the teaching of Dhamma, by their origins, etc.; The request for curry and rice, is considered like a theft-knife. 1960. The remaining fifty-three, are similar to the first; In all Sekhiya rules, and in cases of non-offence. 1961. In cases of complaining, piled up, covered with curry; In these three training rules, a sick person is not included. Discourse on Sekhiya rules. 1962. Having known this determination in the Vinaya; One becomes confident, with a disciplined mind; And he is difficult to overcome by others; Therefore, one should always train with concentration. 1963. This supreme confusion, confusion; Having understood, the nectar of hearing, indeed; To those who are superior, in benefit, who are they; Who do not go to the teaching, in the teaching of strife. Thus in the Determination of Vinaya The Discourse on the Analysis of Monks is finished. Analysis of Nuns 1964. For the welfare of nuns, the analysis which the Conqueror declared; In that also In brief, I will say a little.