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for the rest, a triple wrong-doing; But for both, everywhere, a wrong-doing in regard to requisites. 2266. The rest here, completely, with the origin and so on; Belonging to the Sangha. Indeed, from the monastery, it is considered like expulsion. The Fifth. But here, in the sixth, it should be said, there is nothing new at all; The decision is just like that of the training rule concerning Ariṭṭha. The Sixth. But for a bhikkhunī in a suspected or approved inner district; If she travels without a companion, there is an offense. And upon entering another village, or a forest, for half a yojana; The rule of pācittiya should be known by a monk who knows the Vinaya. There is no fault with a companion, or in safe places, or in dangers; This is similar to the rule concerning the sheep's wool, regarding its origin and so on. The Seventh. In the eighth or ninth, there is nothing unclear; They are similar to the seventh, with regard to their origin and so on. The Eighth and Ninth. Pācittiya for abandoning the burden, saying "I will not go"; And having abandoned the burden, for her who goes afterwards, likewise. Having announced, it is permissible to go five yojanas; In the six, there is something to be said, what indeed might that be here? Having gone three (yojanas), it is not permissible to return by the same (path); But by another path, if one returns, it is permissible. There is no offense when there is an obstacle, when there are ten kinds of them; In dangers, for the sick, or for not obtaining a second (companion). Kings, thieves, humans, fire, water, wild animals, reptiles; Obstacles to human life and to the holy life. Similar regarding origin and so on, to the first and last matters; Indeed, this is the only distinction: non-action, painful feeling. The Tenth. The Fourth Chapter on Tuvaṭṭa. A royal palace, a painted hall, a monastery, or a pleasure garden; A pleasure pond of various kinds, for those who go to see them. The Sage declared for them a dukkaṭa at every step; If they see all five without lifting a foot. But only one offense, a pācittiya, is declared; If they go and see each one, there would be separate offenses. Even due to the multiplicity of attempts, there would be a multiplicity of pācittiyas; But for a monk, in all cases, the offense is dukkaṭa. The rest. Thus, the decision on the path of discussion regarding no offense; Just like dancing and seeing, together with its origin and so on. First. 2283. A chair or a couch, exceeding the measure, with supports; For those who use them, the Teacher declared an offense of pācittiya. 2284. Even for sitting, and for lying down; It occurs due to abundant use; Thus, spoken in this extremely clear way; The enumeration of pācittiya offenses is thus. 2285. Having cut the legs of the chair, having broken the supports of the couch; There is no offense; its origin is considered similar to the preceding. Second. 2286. If a bhikkhunī spins one of the six kinds of thread; As much as is drawn from the hand, when it is wound on the spindle. 2287. One pācittiya is declared, from the spinning of thread; In all prior applications, a dukkaṭa from each turn of the hand. 2288. There is no offense for spinning again thread already spun; This is similar to sheep's wool, in origin and so on. Third. 2289. The pounding of rice grains, starting with a dukkaṭa; In all prior applications, for one performing service. 2290. Counting the vessels, a pācittiya in gruel and so on; In solid food and so on, it should be shown by counting the portions. 2291. Even if for one's own parents who have come; Without having done any work, it is not proper to do anything. 2292. Or in drinking gruel for the Saṅgha, or similarly in a meal for the Saṅgha; And for the worship of a cetiya, or for one performing service. 2293. And no offense for oneself, or similarly for one who is insane; All origins and so on, are considered similar to the third. Fourth. 2294. A pācittiya in laying down the burden, just as in sewing a robe; Similarly here, for one day, no exemption is obtained. 2295. The rest is by the method stated, there, in sewing a robe; Together with its origin and so on, it should be understood by one who discerns. Fifth. 2296. With the body, with a body-band, or similarly with something to be relinquished; Whatever for laypeople, except tooth-cleaning water. 2297. Other things to be consumed, if she gives to others; It is a pācittiya for her. she, having set aside those of the same Dhamma. 2298. Regarding the tooth-stick water, a dukkaṭa is said by the Sage here; For her who does not give, nor causes to be given, even when going out to give. 2300. She gives an external coating, or not due to madness; All the origins, etc., are considered equal to the third. The Sixth. 2300. She who would use a robe for the residence without giving it; On the fourth day, that robe, having been washed again. 2301. To a novice, or at least to one in menstruation, if it be; For her, a pācittiya is said, it would be a triple pācittiya. 2302. When that is relinquished by her, a double dukkaṭa is said; In the absence of those in menstruation, then for others in turn. 2303. Even in cases of non-offence for unsevered robes, etc.; All the origins, etc., are considered equal to the kathina. The Seventh. 2304. Without giving a monastery with its own door for protection; There is a pācittiya for her, when she goes on a journey. 2305. But for her who goes to another village from her own village; Or likewise, the enclosure of a fenced monastery. 2306. Or the vicinity of another, by the first word, that; A dukkaṭa; having transgressed, a pācittiya by the second. 2307. In not closing the door, a dukkaṭa is declared; No offence in an emergency, when not finding a guardian. 2308. In emergencies, for a sick person, or likewise for a mad person; All the origins, etc., are considered equal to the kathina. The Eighth. 2309. Any craft connected with elephants, horses, chariots, etc.; Or destructive to others, such as spells, antidotes, and various remedies. 2310. If she should learn anything from anyone; There is a pācittiya for her, according to the terms here. 2311. But no offence in writing, and for memorizing for protection; And in all protective chants, and likewise for a mad person. The Ninth. 2312. In the tenth, there is nothing to be said, it is equal to the ninth; The origins, etc., for both are similar to the rules for each word. The Tenth. The Chapter on Respect, the Fifth. 2313. Knowing a monastery to be with bhikkhus, entering She; Without asking anything, A pācittiya is incurred. 2314. If even to a tree root, A bhikkhunī, Without asking, Transgresses the boundary. 2315. Or in the approach area, Of what is not enclosed, A dukkaṭa in the first step, A pācittiya in the second. 2316. In a place without bhikkhus, Thinking there are bhikkhus, Or with doubt for her, An offense of dukkaṭa arises. 2317. Of those entering first, Looking at their heads, Where they have gathered, She goes near them. 2318. Having asked an existing bhikkhu, Or the path from the monastery middle, Or for her going by that, Or for her entering in dangers. 2319. Likewise for the insane and others, No offense is declared. Like the laying down of the burden, The modes of origination and so forth. First. 2320. And she who reviles a bhikkhu, Or abuses him, For her, a triple pācittiya, And in other cases, a triple dukkaṭa. 2321. For those speaking, Having put forth, Instruction on Dhamma meaning, Not with words of fault or defilement, The remaining mode is considered equal. Second. 2322. She who abuses the Sangha, For her, there is a pācittiya. Whether one or many, Likewise for the other. 2323. For her who abuses, A dukkaṭa is declared. The rest, without interval, Is equal to the origination and so forth. Third. 2324. If invited, Or if offered, Invitation and offering, Both have the stated characteristics. 2325. Before meal, gruel and, Except the three kinds of kālika, And that which is for eating, Whatever food it may be. 2326. If she receives, for her, There is a dukkaṭa upon receiving. Here, by way of eating, A pācittiya is declared. 2327. And the three kālika foods, She receives for eating. A dukkaṭa is said upon receiving, Likewise for her eating. 2328. But she who is invited, not offered, If she drinks gruel here, it is allowable. Likewise, having told the owner again, If she eats other food. 2329. And the kālika foods, t Just as a debtor, when there are means, eats; So too for the insane and others, non-offence is declared. This origin is similar, with journeying, action or non-action; If, being invited, without asking, she eats by herself. Having had it made allowable, or even if not having had it made; If she consumes, for her there is a pācitti from the action. The Fourth. Disparaging bhikkhunīs, a pācitti in the presence of families; Or disparaging families, when speaking to bhikkhunīs. Speaking of an existing fault, there is no fault, or for the insane; The origins and methods are just like the 'insulting speech' rule. The Fifth. Within half a yojana, a bhikkhu giving instruction; If he does not reside, or if the path is unsafe. This is called a dwelling without bhikkhus, but there; For her who enters the Rains, an offence at dawn. Gone away, gone to another side, or gone astray, or even dead; Bhikkhus who have entered the Rains, no offence even in emergencies. The rest of the narrative path is to be known; But the bhikkhu instructor; This is like the 'sheep's wool' rule; Similar in origin and so on. The Sixth. That bhikkhunī who, having spent the Rains in a bhikkhu-supported Sangha, then again; If she lays down the burden, saying "I will not make the pavāraṇā." As soon as the burden is laid down, for her there is a pācitti; Or if there is an obstacle, for the sick, even in emergencies.