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from the same cause as the sheep’s wool; This is a worldly offense, a wicked thought, and three-fold feeling. The Tenth. The Garlic Chapter, the First. 2194. If here in the dark night, without a lamp, alone; A bhikkhunī stands with a man. 2195. For her, a pācittiya is declared, or for speaking with him; Coming within arm’s reach, in a secret way. 2196. Or having left arm’s reach, if for a man; Or without leaving, for yakkhās, petas, and so forth, a bhikkhunī. 2197. And she who stands, for her, a dukkaṭa is declared; There is no offense if someone, a second discerning person, is present. 2218. Likewise for the insane and so forth, or for another purpose; An act arising from a thieving caravan, with perception and release. The First. 2199. In the second, “in a concealed place,” this is additional; All the rest is considered the same as the first. The Second. 2200. In the third and fourth, there is nothing new; It is the same as the first, with its origin and so forth. The Third and Fourth. 2201. Sitting under a roof, in a place not rained upon; Or sitting in the open, or even in the vicinity. 2202. She who transgresses, in the first clause, it is a dukkaṭa; And in the second clause, for her, a pācittiya is laid down. 2203. The couch If there's no space on the lap, a dukkaṭa is declared. And if questioned, with the perception of not being questioned, one doubts. 2204. An offense that cannot be removed, or for a sick person, or in emergencies, All its origins and so forth, are considered similar to the Kathina. The Fifth. 2205. One offense occurs when sitting, for one who is going. One only, when not sitting, but lying down and going. 2206. When sitting and lying down, two occur for one who is going. The rest, without interruption, are similar in origin and so forth. The Sixth. 2207. The seventh is similar to the sixth; in the eighth, there is nothing To be said: it arises in three ways, with intention, causing suffering. Seventh and Eighth. 2208. If one curses oneself or another, with hell or a chaste life, it is a pācitti, By word, by word, it occurs. 2209. But if, excluding hell and the chaste life, one curses with "dog-bitch, sow, crow, blind, crippled," and so on. 2210. And reviles with words, by word, the offense is dukkaṭa. For the triple pācitti, it is said, for the rest, a triple dukkaṭa. 2211. For those who speak, putting forth instruction in meaning and Dhamma, There is no offense; its origin and so forth are similar. The Ninth. 2212. For one who makes another cry or strikes, a pācitti is declared. But for one who does each of these two, it is a dukkaṭa. 2213. The rest, as stated here, its origins and so forth, Are similar to laying down a burden; only the action is different. The Tenth. The Second Chapter on Darkness. 2214. If a nun bathes naked, for every attempt, it is a dukkaṭa for her. And at the completion of that, as declared by the Conqueror, She incurs the offense of a bhikkhuni. 2215. If her robe is torn, or her robe is lost, or in emergencies, There is no offense; its origins and so forth are similar to a goat's wool. The First. 2216. But in the second, there is nothing new to be said. All its origins and so forth are considered similar to a messenger. The Second. 2217. Having unstitched a badly sewn robe, for the purpose of sewing it, If a bhikkhuni does not sew it immediately afterwards, 2218. Except for four or five days, "I will not sew," she says; As soon as the task is laid down, she incurs a pācittiya. 2219. If she sews later, having laid down the task, it is a pācittiya; A three-fold pācittiya is stated, for the rest, a three-fold dukkaṭa. 2220. It is stated that for both, in another requisite, it is a dukkaṭa; There is no offense for a sick person, or when there is an impediment. 2221. She exceeds five days, while making a robe; This is considered the origin called "laying down the task." The third. 2222. If she exceeds the five-day period for wearing the outer robe; She incurs a pācittiya offense, at the rising of the sixth dawn for her. 2223. One for one robe, five are explained for five; The three robes, and the saṃkacci, and the water-robe, these are five. 2224. A three-fold pācittiya if not exceeding five days, two dukkaṭas; On the fifth day, she uses five robes. 2225. She exposes it for a sick person, also in cases of no offense; All origins and so forth, are considered similar to the kathina. The fourth. 2226. If she takes a robe that should be transferred, without asking; And uses it for another, she incurs a pācittiya. 2227. A three-fold pācittiya is stated, for the rest, a three-fold dukkaṭa; For one whose robe is cut off, whose robe is lost, or in emergencies. 2228. Likewise, for the insane and so forth, no offense is declared; Its origin is similar to the kathina, in terms of action and non-action. The fifth. 2229. If a bhikkhunī prevents the Sangha from obtaining a robe; She incurs a pācittiya, it is declared. 2230. For the group, or for one, if she prevents the gain, it is a dukkaṭa offense; Likewise, if she prevents another requisite. 2231. If she prevents it by pointing out an advantage, there is no fault; Its origins and so forth, are considered similar to taking what is not given. The sixth. 2232. If she prevents a lawful distribution of robes; She incurs a pācittiya, a dukkaṭa is declared. 2233. Perceiving what is not Dhamma as Dhamma, or being in doubt about both; But if she prevents it by pointing out an advantage. 2234. Likewise, for the insane and so forth, no offense. the offense is declared; all the origins and so on, are considered similar to the immediate one. The seventh. Or that which is suitable for an undergarment, and that which is suitable for an outer robe; anything marked with a 'kappa-bindu', except for fellow practitioners. Even if a father gives a robe to another, if he gives a robe; to whomever it may be, the pācittiya is incurred. In this case, by way of counting, for those robes; the pācittiya offenses are to be counted, a dukkata for the bhikkhu. If he gives a temporary item to others, there is no offense; it is said to be like 'sañcaritta', the origins and so on are similar. The eighth. She who, concerning the distribution of robes, having forbidden the robes; should exceed the time, the fault is due to weak hope. But if the robe is not weak, thinking it is very weak; or being in doubt about both, the Conqueror declared a dukkata. Having pointed out the advantage, if she prevents, there is no fault; it is considered similar to 'taking what is not given', the origins and so on are considered. The ninth. She who prevents a lawful 'kathina' removal, that bhikkhunī; for her, the pācittiya offense, is declared by the Lord of Sages. Great is the advantage, for that which is based on spreading (the kathina); if based on removal, it is little, such a one should not be given. Great is the advantage, for that which is based on lifting (the kathina); if based on spreading, it is little, such a one should be given. Likewise, even if the advantage is equal, for the sake of maintaining faith; having pointed out the advantage, it is permissible to prevent. The rest, without remainder, is considered similar to the seventh; together with the origins and so on, there is nothing new at all. The tenth. The Third Chapter on Nakedness. If one is lying down, or another lies down; or two lie down together, for both there is a pācittiya. Many offenses are to be known, in lying down again and again; and if one is lying down, and one sits down. Or if both sit down, together, or for an insane one; there is no offense, the origin, is considered similar to the sheep. The first. A cloak, a mat, etc., having spread one; Having gathered them there, if she covers herself with them, 2251. And two lie down together, for them there is an offense of expiation; For one, a wrong-doing, for two, it is said to be a double wrong-doing. 2252. If they lie down, having shown a separation; There is no fault for the insane and so on, the rest is similar to the former. The second. 2253. If, without asking permission beforehand, she performs walking meditation and so on; There is an offense of expiation, due to causing discomfort to another. 2254. The number of offenses of expiation should be known by the number of turns; Faults arise only from the act of lying down, staying, and sitting. 2255. In the recitation and so on, there is an offense of expiation, at the end of the counting of words; A triple offense of expiation is said, for the rest, a triple wrong-doing. 2256. And not wishing discomfort, if she asks permission beforehand; For her, performing walking meditation and so on, there is no offense. 2257. The modes of origin and so on are similar to taking what is not given; This is an act and non-act, a mental evil, a painful sensation. The third. 2258. If she herself is not in danger, and knows her co-resident is suffering; She should not attend to her, nor should she attend to herself. 2259. As soon as the burden is laid down, for her there is an offense of expiation; For the pupil, a wrong-doing, for the other, a wrong-doing. 2260. There is no offense for a sick person, if she searches and does not find; For those in danger, the insane and so on, the origin of laying down the burden. The fourth. 2261. Having given her own personal door or dwelling; If she herself removes it from that dwelling. 2262. With a single effort, even many doors and so on; For her who removes it, there is a single offense of expiation. 2263. Here, the number of offenses of expiation is considered by the number of efforts; The same method is said by the Great Sage even in the case of command. 2264. If she says, "Remove these many doors"; There will be offenses according to the number of doors by a single command. 2265. A wrong-doing for that without a door,