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Pārājika Chapter 1965. With desire, whoever practices sexual intercourse; That nun is called a pārājika. 1966. Of human males and so forth, of any of the nine [types]; Whether living or non-living, whether spread out or not spread out. 1967. Into her own three paths, mostly to the extent of a finger-joint or more; Inserting the male organ, she is defeated in all cases. 1968. Without speaking further of the general decision; I will speak only of the specific [cases] in brief. 1969. The body part below the armpit, which is above the knee-cap; If a nun touches it with that body part. 1970. Of a human individual, whether with emission or without emission; If touched by her with that body, she would be pārājika. 1971. And even above the navel, taken as above the knee; In the manner described, with her own body. 1972. And by her touching a man's body-connected part; In the same way, with her own body-connected part, as defined. 1973. Or with the rest of his body, her own body; It is a grave offense for her, and for the man in the act. 1974. Of yakkhas, petas, animals, and eunuchs, below the armpit; And above the knee, similarly, if there is emission from both. 1975. And if there is emission from one, a grave offense is declared; And in all other remaining cases, there is an offense of wrong-doing. 1976. And here, that which is above the armpit and below the knee-cap; And also below the navel, is included here. 1977. If a monk plays with a nun; If there is desire for bodily contact in both, for the monk. 1978. It is a Sanghādisesa for him, and for the nun there would be ruin; And if there is desire for bodily contact in the nun. 1979. If the monk has sexual desire, or even household affection; For her, a grave offense is stated; for the monk, it is a wrong-doing. 1980. If both have sexual desire, or even household affection; It is declared without distinction for both. a dukkaṭa offense. 1981. For whom the mind is pure, for them there is no fault; For both there is no offense, due to the purity of both minds. 1982. Having broken the rule through desire for bodily contact, If later he does not defile, he is not a defiler of a bhikkhunī. 1983. But if a bhikkhu, touched by a bhikkhunī, consenting in mind, remains motionless, there is no offense for the bhikkhu. 1984. If a bhikkhunī, touched by a bhikkhu, remains motionless, enduring the contact, for her it would be a pārājika. 1985. Similarly, a thullaccaya in the field, and a dukkaṭa should be specified; Because it was said by the Teacher, "should consent to bodily contact." 1986. Thus, for her, the origin of action is not seen; This is explained mostly by this method. 1987. No offense if unintentional, unknowing, or without presence of mind; If there is touching, and she does not consent to the contact. 1988. Or if in pain, or distracted, or insane; The origins, etc., are similar to the first and last cases. The story of the knee-cap being raised. 1989. Knowing it to be a pārājika, but remaining in her own gender, "I will not tell anyone else now." 1990. As soon as it is deposited in the threshold, she becomes a pārājika; This is called "concealing the fault" by name. 1991. The rest should be treated like the "living beings" section, with a serious offense; The difference is that there it is a pācitti, here it would be a pārājika. The story of concealing the fault. 1992. A bhikkhu expelled by the Saṅgha, who remains in his expulsion; And whatever view he holds, by adopting that view. 1993. Whatever bhikkhunī follows that bhikkhu, she, even separately; Even when told by others in the midst of the Saṅgha, similarly. 1994. If she does not abandon that matter, and holds to it; At the completion of that act, she is a follower of the expelled one. 1995. She incurs a pārājika, she is a daughter of the Asākiya; Unable to be reunited again, like a stone split in two. 1996. But in an act of unrighteousness, ni seen as a triple wrong-doing. All the origins and so forth, are stated in the admonition. The story of the suspended one's continuation. 1997. The taking of the field of the Pārājika, by anyone whatsoever; That is called the hand-taking of a limb. 1998. The taking of a covered or worn garment, by anyone whatsoever; That is called the ear-taking of the outer robe. 1999. Due to the unholy act, called physical contact; A bhikkhunī may stand within a man's arm's reach. 2000. Or she may speak with a man, having stood there; Or she may go to a rendezvous, or wish to go. 2001. Or she may enter a hidden place for that purpose, or bring her body close, having stood within arm's reach. 2002. She is then no longer a recluse, destroyed by the eight grounds; Incapable of being re-established, like a palm tree cut at the crown. 2003. Whether by direct order, or by reverse order, or by an intermediate one, completing the eighth ground, she falls. 2004. But if she completes one, or two, or three, or seven, or even a hundred times, she is not pārājika. 2005. Having confessed the offenses she has incurred, she is freed from them; Having laid down the burden, the confessed ones are counted. 2006. It is not a component of an offense, if confessed with enthusiasm; The confession does not lead to counting, even if confessed, it is as if unconfessed. 2007. There is no offense if done unintentionally, or unknowingly; All the origins and so forth, are considered similar to the immediate ones. 2008. Here, "unholy act" is the name, meaning physical contact; This meaning is designated, in all the commentaries. 2009. A discerning person is capable of engaging in physical contact; This statement is proof of the state of physical contact. The story of the eight grounds. 2010. Lustful, concealing, suspended, the eight grounds; Are uniquely designated by the Great Seer, as only four. The story of Pārājika is finished. The story of Saṅghādisesa 2011. Whatever bhikkhunī is quarrelsome, troublesome, talkative, and dwells with any man, here together; She incurs a grave fault. 2012. Seeking a witness or an assistant, for a wrong deed; At every step, to make a case, even when going. 2013. If a bhikkhunī first announces her own case; Seeing her legal dispute, she incurs a wrong deed. 2014. If the other person announces his own case later; That bhikkhunī immediately incurs a grave offense. 2015. If the other person first announces his own case; And the bhikkhunī later, the decision is the same as before. 2016. If told, “Announce your case and mine”; Let her announce as she wishes, at first there would be a wrong deed. 2017. Upon her second announcement, a grave offense is declared; Even if spoken by a lay follower, this is the decision. 2018. Having heard the announced cases, of both, in whatever way; When a decision is made by them, and the case is concluded. 2019. At the conclusion of the case, if the bhikkhunī wins; Or if she loses, it is a saṅghādisesa. 2020. Having sent a messenger, or having come herself; She who is dragged by hostile people. 2021. If others have committed misconduct in the monastery; She who asks for protection there, without referring to anyone else. 2022. If, without anything being said by her, the judges themselves; Having heard that case from elsewhere, conclude it. 2023. For her, for the insane and so forth, non-offense is declared; Its origin is with the kathina, this is a comparable active deed. The Story of the Case-Maker. 2024. A bhikkhunī knowing a thief, knowing her to be punishable; Without consulting the Saṅgha, or the king or the assembly. 2025. If she ordains her without a kappiya, that ordination of a thief; She is said to have incurred a saṅghādisesa offense. 2026. She who has stolen another's green produce worth five māsa; Or worth more than that, is called a “thief.” 2027. Among other bhikkhunīs, or among sectarians likewise; She who has gone forth She is expelled, This is called "proper." And she who ordains a thief, Setting aside this proper way; If for her teacher a bowl, Or robe she seeks. And she who approves a boundary, For her an offense of wrong-doing. For the motion a wrong-doing by two, And for the two declarations two. For the grave offense, at the act's end, The wise one should call it serious. The group and the teacher, Are not freed from wrong-doing. No offense if she does not know, And ordains, just so. Or having sought permission, Or for her who is insane. The ordination of a thief, Arises from speech and intention. From body and speech, And with intention, action and non-action. To another village, across a river, If she goes alone. Or falls behind the group, Or spends the night apart. The first offense rule, She incurs a serious one. From her own village no offense, Should be known for one departing. Having departed from there to another, For one going to a village. A wrong-doing by step, Should be known by the discerning. With one step, Of this village and the other. When the boundary is crossed, Or the approach is entered. Having crossed the grave offense, But having entered with the second, Step, a serious offense, Occurs for the bhikkhunī. Having departed, if afterwards, For one entering her own village. This same rule should be known, Or likewise by a gap in the fence. By the wall of the monastery, For one entering the ground. Because of having entered properly, No fault whatsoever is found. For the bhikkhunīs' monastery, The ground for them is proper. But for the bhikkhus' monastery, The ground for them is improper. By elephants, horses, chariots, etc., Or by psychic power, for one entering. No offense, but an offense, For going on foot. Whatever, her own village, Or another village likewise. But having stayed outside the village, An offense for one entering. For one endowed with the mark, Across the river without a second. She who goes to the other shore, For her that nun, however.