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The rest, for another purpose, no offense for one who brings (it). Having asked the owner, or in dangers, or for an insane person. The methods of origination, etc., are said to be similar to Sañcaritta. The Seventh is similar to the Sixth, except for what is requested by oneself. The Sixth and Seventh. In the Eighth or Ninth, there is nothing at all to be said. By the phrase "by one who requests from the public," the word is additional. Even in the Tenth, all the discourse is considered similar to the immediately preceding. Together with the origination, etc., there is no difference whatsoever. The Eighth, Ninth, and Tenth. The First Section. Exceeding four parts, a heavy robe, however, if she causes it to be bought for her, by one who proclaims the Four Noble Truths. A dukkata is said in the act, if obtained, it is considered nissaggiya. Four kahāpaṇas, however, is called a kaṃsa. But if less than four parts, a double dukkata is specified. No offense if up to four parts. Indeed, serious. 2124. She causes to be bought, or less than that, and in the possession of relatives; or for another's sake, with her own wealth, or by a madwoman. 2125. Which she causes to be bought, if it is expensive, or that which should be caused to be bought; all the origins and so on are considered like those of a go-between. Eleventh. 2126. A light cloak, worth two and a half kamsas, indeed; But if the bhikkhuni causes to be bought anything more than that. 2127. For her, an offense of relinquishment, a pācittiya is included; The rest is like the immediately preceding, there is no special distinction. Twelfth. 2128. The remaining common ones, and those eighteen; And these twelve, indeed become thirty. The chapter on relinquishment. The chapter on Pācittiya. 2129. Garlic is said to be a bundle, not one, two, or three cloves; Raw, specifically Magadhan, she takes, thinking "I will eat." 2130. Upon taking, for her, a dukkaṭa, a pācittiya if she eats; Only by way of swallowing, she incurs a pācittiya. 2131. Two or three bundles together, but if, having eaten, she swallows, for her, there would be one pācittiya. 2132. But for her, having broken each one there, eating a clove; For her, by the count of cloves, there would be a count of pācittiyas. 2133. The onion, the bhañjanaka, the green one, and the cāpala; But there are four kinds of garlic, indeed existing by nature. 2134. The onion is pale-colored, the bhañjana is reddish; The green one is green-colored, the cāpala is whitish. 2135. One clove for the onion, for the bhañjana there would be two; And three for the green one, the cāpala is without cloves. 2136. In the preparation of soup, meat, and so on, in the breaking of sāḷa and other things; No offense for madwomen and so on, the origin is like that of the sheep. First. 2137. In the private parts, in the armpits, or in the genital area; Even a single hair, a pācittiya, would be for her, causing to remove. 2138. Even many such hairs, but for her, causing to remove; For her, by the count of attempts, not by the count of hairs, indeed. 2139. No offense if there is illness, for her, removing hair; The origins and so on, the path... is considered to be like a regulation. Second. 2140. It happens, even if it's just a striking of the clitoris; With saffron or with dye, a pācittiya for a lotus. 2141. A boil there or a wound, there is no fault for striking; The origins, etc., are similar to the first and last cases. Third. 2142. As for her who, even a lotus petal, into her own private part, Overcome by sensual desire, inserts, it is not proper. 2143. This, by way of the case, is said to be like a piece of lac; Or a stick or a cucumber, into the clitoris. 2144. If she, desiring contact, inserts it; Or causes it to be inserted therein, she incurs a pācittiya. 2145. Due to illness, there is no fault, or for an insane woman; The origins, etc., are considered to be like striking the clitoris. Fourth. 2146. As for two fingers, more than two finger-joints; A pācittiya for inserting them while performing water purification. 2147. For one finger, three joints in length; A pācittiya arises for inserting and taking for purification. 2148. Or for four or three, even one joint, if she Inserts it broadly, she incurs a pācittiya. 2149. Thus, in every way, by the Mahāpaccarī, Making it clearer, this meaning is explained. 2150. There is no fault for two finger-joints, due to illness; Even inserting more, while performing water purification. 2151. Likewise, non-offence for the insane, etc., is declared; All origins, etc., are considered like striking the clitoris. Fifth. 2152. If, while a bhikkhu is eating, she takes water or a fan And stands by him, she incurs a pācittiya. 2153. Taken with water, milk, buttermilk, etc., are liquids; And whatever is called "fan," such as a corner of cloth. 2154. Here, the offence due to being within arm's reach is explained; The dukkaṭa due to striking is stated separately in the Khandhaka. 2155. Or if, having left arm's reach, she stands by; Or if she gives food to one who is eating, it is An offense of wrong-doing. 2156. No fault in giving or causing to be given, likewise for one who is insane; This, with the sheep's wool, its origin is considered the same. Sixth. 2157. Having requested raw grain, if a bhikkhunī, having roasted it, and having pounded it and cooked it, consumes it, it is an offense of expiation. 2158. Not only for grains is there an offense of wrong-doing in receiving, and in carrying away grains, likewise in drying them. 2159. For the purpose of roasting grains, in preparing the pot and oven, in making fire and preparing the ladle, and the pot. 2160. In putting grains therein, in stirring and pounding with the ladle, in all applications like winnowing, there is an offense of wrong-doing. 2161. And the food, the request, this is the measure here; Therefore, having requested it herself, or from another, the roasting etc. 2162. Or having caused another to request, or herself the roasting etc., or having caused it to be done or having done it, if she consumes it. 2163. In the applications of consumption, there would be offenses of expiation for her; Or having requested from her mother, she consumes it, it is an offense of expiation. 2164. Or having done the roasting etc., or having caused it to be done, that which was obtained without request by herself, she consumes it, it is an offense of wrong-doing. 2165. But by the request of another, obtained by her or by herself, or having caused it to be done or having done it, likewise for her who consumes it. 2166. For the purpose of steaming etc., but by the request for grain, excluding the seven grains, and also by the request for the rest. 2167. It should be known as no offense, and likewise for one who is insane; But even the grain of relatives, raw, is not permissible. 2168. Obtained without request, is permissible for new construction; All origins etc. are considered similar to the path. Seventh. 2169. Excrement or urine, or rubbish or food scraps, she should throw over a wall, or cause others to throw. 2170. There is an offense of expiation for her; this rule applies to a fence too; For her who throws, for each one, many offenses are declared. 2171. But these objects, all four, by one application, one six may be. 2172. The same rule, should be known by the discerning, regarding the command; a Pācittiya is declared for discarding a tooth-stick. 2173. But for a bhikkhu, there is a Dukkata offense everywhere; whether in a place of defilement, or after looking. 2174. There is no offense for one who discards, nor for one who is insane; this is an action-inaction offense, arising from communication. The Eighth. 2175. Whether in a field, or in a coconut grove, or in any planted green area, wherever a bhikkhunī is. 2176. If she herself discards those four things, or causes them to be discarded, the rule for determining the offense is as stated. 2277. Sitting and eating, in a green field, eating sugarcane and the like, or walking there. 2278. If she discards leftovers, or water, or husks; there is a Pācittiya for her, for a bhikkhu there is a Dukkata. 2279. There is an offense for one who discards, even water in such a place; or a coconut with its top cut off, after drinking. 2280. But in a cultivated place, where seeds have been sown; until the sprouts emerge, for all there is a Dukkata. 2281. If she protects a field that has been harvested by people, for the purpose of growth there, it is just as in the original case. 2282. There is no fault in discarding in a field, but for one who discards everything; all origins and so forth, are considered the same as the eighth. The Ninth. 2283. If a bhikkhunī goes to see a dance, or a song, or a musical performance; there is a Pācittiya for her. 2284. For going to see a dance, and to hear a song; there is a Dukkata for her, for each step. 2285. If with a single effort, she looks and sees, and hears their song; a single Pācittiya is declared. 2286. But if she sees a dance in another direction, and hears a song from another; there would be separate Pācittiyas. 2287. Here, the number of offenses, is according to the number of efforts; not to dance or sing, she herself receives, the bhikkhunī. 2188. “Tell another to dance,” it is not proper to say; “We will attend,” nor to accept when said. 2189. For her, it is a pācittiya everywhere, for the bhikkhu, it is a dukkaṭa; But when the bhikkhunī says, “We will attend.” 2190. “Attendance is praised,” it is proper to say thus; Or staying in the monastery, she who sees or hears. 2191. And coming to her own dwelling place, and being urged; Or going and seeing, for such reasons. 2192. Seeing the path thus, or dancing on the opposite path; And in cases of non-offense for the insane and so forth. 2213. This is considered to arise