English
2044. First having lifted, and placed a foot on the bank; There is an offense of grave fault, a serious one upon the second transgression. 2045. Even in the middle of the river, indeed with her companion; Having quarreled and returned to the near bank, and thus having re-crossed. 2046. By psychic power, by bridge, by boat, by vehicle, or by rope; Even so, having crossed to the far bank, there is no offense. 2047. To bathe or to drink, having again descended into the river; It is permissible to return to the near bank by foot. 2048. Having descended by foot, when crossing the river; And having ascended a bridge, there is no offense in crossing. 2049. Having gone by bridge, or by vehicle in the air, if; When crossing, she goes by foot, she incurs a serious offense. 2050. From this near bank, to the far bank of the river; Having leaped over quickly, there is no offense in crossing. 2051. Or having sat on the back, or having crossed on the shoulder; Or by hand-clasp, it is permissible even in a cloth-vehicle. 2052. "Before sunrise, with my companion, indeed; I will go," without such an intention, for that nun. 2053. Even in the same room, having transgressed the hand-reach of the companion; There would be an offense, if she causes the dawn to rise. 2054. "I will go," having made this intention, if she goes; There is no fault if the companion causes the dawn to rise. 2055. Having passed the city-post, the wilderness is here indicated; Having gone out of the village, for her companion. 2056. Knowing the range of sight, and abandoning it; There is an offense of grave fault, it would be serious if abandoned. 2057. Between a wall, a fence, a rampart, or trees; Even if there is a range of hearing, there is an offense. 2058. In the open air, even at a distance, there is a range of sight; How is it here, as in the declaration of the Dhamma-hearing? 2059. As by the sound of one lost on the path, as if calling out; "Ayye," even in transgressing the hearing of that sound. 2060. There is an offense for the nun, a serious one in such a case; Here Even a single nun is called a group. 2061. Then, going on, having fallen behind, "Now I will catch up"; Thus, with such energy, she pursues, it is proper. 2062. Of two going on the path, one cannot go; Having cut off her energy, if she falls behind, it is her offense. 2063. If the other also goes, "Let her fall behind," and; There is an offense for her too, if she is not energetic. 2064. Thus, when two are going, the first goes alone; But if the latter takes another path. 2065. But if the other stands at the place where one has departed; Therefore, for both of them there, no offense is declared. 2066. Before dawn, having left her village; At the time of dawn, for one who has gone to another village. 2067. Crossing over a river without a second nun; All four offenses occur at one moment. 2068. Or having departed, or having strayed, or having gone to the world of ghosts; Or having crossed over to another side, or having disappeared, if she had gone with her. 2069. When doing the four things, such as entering another village; It should be known as no offense, and likewise for an insane nun. 2070. As for dwelling apart at night, the arm's length protects; But in a village-less forest, falling behind from the group is considered. 2071. In her own village, as she wishes, and wandering during the day; All four Saṅghādisesas do not exist for her. 2072. The origins, etc., are similar to the first and last matters; With her own mind, bodily action, three minds, and three feelings. The story of going to another village. 2073. By the declaration of the boundary, and in seeking the group; An offense of wrong-doing by the motion, two grave offenses by two. 2074. At the end of the act, it becomes a Saṅghādisesa; A triple Saṅghādisesa, but a triple wrong-doing in unrighteousness. 2075. Having asked the performing Saṅgha, or having given consent to the group; Or when acting in the proper conduct, or when there is no performer. 2076. But the nun who reinstates an expelled nun; For her, an insane... For the mad, etc., non-offence is declared. 2077. The modes of origination, etc., are said to be like schism; This is said to be an act or non-act, this is the only distinction. The Fourth. 2078. She herself being defiled, and from the hand of a defiled one; If she takes anything whatsoever from a human being. 2079. If it is food, upon her taking it; A grave offence is declared; In the acts of consumption, a Saṅghādisesa Arises from the application. 2080. If she receives anything from one defiled on one side, it is a dukkaṭa; In the acts of consumption and application, an accumulation of grave offences may occur. 2081. And from the hand of a yakkha, peta, animal, or paṇḍaka; And also from human-like figures, if defiled on both sides. 2082. Here, if defiled on one side, in the case of water or a tooth-stick; In taking and in using, in all cases, it is a dukkaṭa. 2083. If there is no defilement on both sides, there is no fault if she takes it; But if she takes it, knowing, "This one is not defiled." 2084. For her, for the mad, etc., non-offence is declared; The modes of origination, etc., are similar to the first and last cases. The Fifth. 2085. In sending away one, and in receiving from another; There are dukkaṭas, and in the acts of consumption, there may be a collection of grave offences. 2086. At the end of the meal, it becomes a Saṅghādisesa; For the four, yakkhas, etc., and likewise for a man. 2087. But in taking or sending away tooth-sticks and water; And in their use, a dukkaṭa is declared. 2088. But for the rest, for yakkhas, etc., in taking or sending away; And in using, it is a dukkaṭa; when consumed, a grave offence is declared. 2089. Or knowing, "He is not defiled," or being angry, she does not take it; Or out of compassion for the family, she sends it away. 2090. For her, for the mad, etc., non-offence is declared; The modes of origination, etc., are just like taking what is not given. The Sixth. 2091. The seventh and eighth are considered similar to schism; With the modes of origination, etc., there is no distinction. The Seventh and Eighth. 2092. In the ninth or tenth, there is nothing whatsoever to be said; Just like the immediately preceding. , modes of origination, and so on. The ninth and tenth. 2093. Even with two corrupt faults, and with that misconduct; Up to the third time, eight, and four here and there. The discourse on Saṅghādisesa. The discourse on Nissaggiya. 2094. If a bhikkhunī, without having determined a bowl, or without having made a declaration, should keep it even for one day. 2095. As soon as the dawn breaks, it would be with that bhikkhunī; Her offense is Nissaggiya, due to the presence of the bowl. 2096. But the rest of the discourse, in the rule about the bowl here; All should be understood in the manner already stated. 2107. In the case of ten days' transgression there, in the case of one day's transgression here; This is the only distinction for both of them. The first. 2098. A robe given at the wrong time, or given at the right time by someone; But it is regulated, saying, "When received, let them divide it." 2099. If she should cause to divide a robe given at the wrong time as a "robe given at the right time"; Then for her, in the act, there would be a dukkaṭa. 2100. That which is obtained by oneself, that indeed would be nissaggiya; But having obtained and given it away, it should be used as it was received. 2101. Having performed the Vinaya act, even that which was received again; And this is the intention: it is not proper to use it. 2102. Due to the perception of a robe at the wrong time, a dukkaṭa in a robe at the right time; It is stated in both cases, and also for one who is in doubt. 2103. Due to the perception of a robe at the right time, in a robe in both cases; It is not considered to be of three originations for those who are not at fault, insane, etc. The second. 2104. Even when many robes are tied up and kept; There is only one offense, if she herself takes them away. 2105. Similarly, one offense for causing to take away, one for a single command; And in other cases, it would be according to the act of the items. 2106. A tikapācitti in another, but a dukkaṭa in other requisites; A tikadukkaṭa is stated for the other in a robe. 2107. Or if it is given by her, or with her trust; There is no offense for the one who receives, it is considered to be of three originations. The third. 2108. If, having requested another, she requests another by making known. A dukkata offense for her in the request, if obtained, it would be nissaggiya. A triple pacittiya is declared, in the case of not-other, a double dukkata. By perceiving not-other as other, or even if it is insufficient. In that case, that very thing or another, or if there is a purpose for another. And having shown the advantage, by requesting something else. It should be known as no offense, and similarly for one who is insane. The methods of origination, etc., are said to be similar to Sañcaritta. The Fourth. Having caused another to be bought first, afterwards, she causes another to be bought. With such a perception, another grain, "Bring and give it to me." By the act of causing to be bought, indeed, a dukkata for the initial action. If obtained, it is nissaggiya, whether brought by that or by another. The rest, just as in the immediately preceding, should be specified as similar. Together with the origination, etc., there is nothing new at all. The Fifth. With an implement given for another purpose, which, however, if she causes another to be bought, here, a bhikkhuni by means of the Sangha's (property). A dukkata in the act, if obtained, it would be nissaggiya for her. Here, in the case of not for another purpose, a double dukkata is specified.