English
from the boundary of announcement; And from the assembly, five faults of acts are declared. 3015. That which should be done in the presence, if one does it not in the presence; That act is a failure in object, and is called 'not according to the Dhamma'. 3016. Indeed, there are eight things that should not be done in the presence; The overturning of the bowl, and the righting of the bowl. 3017. The act of declaration, and the authorization for a trainee or an insane person; Also, not to be saluted, the Brahma-punishment, and ordination by messenger. 3018. Excluding these eight, all the rest, however, Are acts to be done in the presence, so said the Sugata. 3019. From the motion, five ways of failure are considered; One does not refer to the object, or the Saṅgha, or the individual. 3020. One does not refer to the motion, or one places the motion afterwards; By these five, acts fail from the motion. 3021. From the announcement, five faults of acts are declared; One does not refer to the object, or the Saṅgha, or the individual. 3022. Or one omits the announcement, s or even at the time of declaration; Thus indeed they fail, and also from the announcement. 3023. By eleven boundaries, the fault of action from the boundary; Has been fully stated by me, in the Uposatha chapter. 3024. When to be done by a quorum of four, those who have reached the action are not present; And the consent has not been brought, they object in person. 3025. Thus a three-fold fault, due to the assembly, may occur; Those who have reached the action are present, but the consent has not come. 3026. They object in person, in the second case of a quorum of four; Those who have reached the action are present, and the consent has also been collected. 3027. Only an objection exists here, in the third case of a quorum of four; Thus in quorums of five or more, and in all three types of Sanghas. 3028. Fourthly, there are faults, ten or two, due to the assembly; Thus in twelve ways here, actions indeed fail. Discourse on the Failure of Actions. Discourse on Releasing Sweat. A. To the sixteen-fold retinue, to the retinue with respect; Listen to the subtle questions, as I speak of hidden meanings. B. It occurs by day, not by night; and by night, not by day; How does one incur it by receiving, and how not by not receiving? C. There is an offense for one who cuts, and likewise for one who does not cut; Likewise an offense for a monk who covers, and for one who does not cover. D. What is the offense for a monk who has attained absorption; And what is it for one who has not attained absorption? E. For one speaking a heavy truth, for one speaking a lie there may be; For one speaking a light truth, and for one speaking a heavy lie. F. Entering the monastery, one incurs (an offense), not exiting; Exiting, one incurs an offense, but not entering. G. One who undertakes, one who does not undertake; One who does not take, and one who takes; One who gives, and one who does not give, may be at fault; Likewise one who does, and one who does not do. H. One incurs (an offense) by holding, and likewise by not holding; She is the mother and father of two, how is that? Tell me. I. A hermaphrodite woman conceives a fetus herself; She causes another to conceive a fetus, therefore she is mother and father. J. In the village or if In the wilderness, what others possess, If not stolen by stealth, how can one be defeated? This one is a companion in theft, a thief in the guise of a companion; Not taking another's goods, yet by that, he is defeated. A monk, with a beautiful woman, his mind impassioned, unrestrained; Even having intercourse with her, how is he not defeated? He sees a woman like a celestial nymph, in a dream; Even if intercourse occurs with her, he will not be defeated. A monk, outside the house, a woman entered the womb; There is no hole in the house, how is he cut off from intercourse? With a woman, standing inside a cloth hut, intercourse; By the very nature of a mat, having done it, he is defeated. In the Suttas and in the Vinaya, in the Khandhakas, and in the Anulomika; Everywhere, the wise and skillful, declare these questions. In the Khandhakas and in the Parivāra, in the Vinaya, and in the Anulomika; Attention should be paid, for those desiring proficiency. The discourse on sweating. The discourse on miscellaneous decisions. A leaf umbrella, inside and out, all over; With five-colored thread, it is not permitted to sew. To cut a half-moon, or a makara-tooth on a leaf; A pot or a serpent figure, or lines on the handle, is not permitted. To sew an umbrella with single-colored thread, is permitted; For firmness, or to bind a cage of five colors. A pot or a serpent figure, or lines alone; Having broken or rubbed them off, it is permitted to hold. The shape of a cobra's hood, on the base of the handle, is permitted; Lines made by scraping, for binding, are permitted. With threads of various colors, for decorating a robe; Evenly, like a hundred-footed creature, it is not permitted to sew. At the edge of the bowl, or at the mouth of the bowl; Making a braid or a chain, results in a dukkaṭa offense. A band with knots and loops, or an eight-cornered design; A axe-like shape, a club, etc. and they do. 3037. There, crab-eyes, to raise is not proper; And threads and knots there, are indeed difficult to discern, it is taught. 3038. Only four-cornered are proper, knot-loops and bands; In the corner-angles, threads, one should cut in the dyed robe. 3039. Or a needlework alteration, or anything else whatsoever; For a bhikkhu to do on the robe, or to have done, is not proper. 3040. And the bhikkhu who puts the robe; Into rice-gruel, back-scrapers, or such things; Desiring a superior color or smoothness; For him there is no escape from a dukkata. 3041. For needle-hand dirt and so on, and for making the robe; And also when it is dirty, for washing, it is proper. 3042. But in dyeing, perfume, or oil, or even lac; For a bhikkhu to put anything there, is not proper. 3043. With a conch or a jewel, or with anything else; One should not rub the robe, it should not be rubbed in a trough. 3044. Having put the robe in a trough, one should not rub it with a fist; To beat anything dyed, only with the hands is proper. 3045. But on a knot, a line or a knot (protuberance) is not proper; Or an alteration of the kappabindu, due to the distinction of the edge-corner. 3046. Of a plate and a bowl, outside or inside; A line made with an awl, is not proper at all. 3047. Having put the bowl on a lathe, and if they polish and cook; "We will make it jewel-colored," to do this is not proper. 3048. On the rim of a bowl, any wall-painting (decoration) is not proper; There is no fault in it, to make a makara-tooth (design). 3049. On a water-strainer or an umbrella, no line is proper; Or having placed it in the middle, a line on the rim. 3050. Or having made a thread double, and they beat it here and there; For the beauty of the body-band, that is not proper for a bhikkhu. 3051. At the ten openings, for strength, at the two ends it is proper; Garland-work, creeper-work, or painting is not proper. 3052. Having shown eyes there Ah, what about that which is pounded? There, it is not proper to raise crab's eyes. 3053. A pot, a frog's head, or a makara's mouth; Any deformed shape is not proper for the fringes. 3054. A straight fishbone, or a smooth strip; Made in the shape of a date palm leaf, it is proper when pounded. 3055. A strip, a boar's tooth — two kinds of waistbands; Ropes, cloth strips, etc., all are suitable for it. 3056. A drum, a maddavīṇā, a frog, and a kalābuka; Ropes are not proper, the first two should be ten. 3057. Fringes in the shape of a pāmaṅga, are specified for the waistband; One, two, three, or four are proper, not more than that. 3058. A waistband made of a single rope, was spoken of by the Sage; And that in the shape of a pāmaṅga, even one is not proper. 3059. Having made ropes into one, many into a single rope; Having wrapped it tightly, it is proper to bind it when made. 3060. Made of tooth-sticks, horns, bones, iron, bamboo, reeds; Made of lac, conch, thread, and fruits, are considered as dividers. 3061. Even in the making of waistbands, deformity is not proper; Only a mere dividing line or mark here and there is proper. 3062. Flower garland work, creeper work, variegated with various shapes; Is not proper for bhikkhus, a cosmetic for delighting people. 3063. But for a bhikkhu who uses such a thing, having rubbed it or wrapped it with thread; No fault is found. 3064. Round, or square, or octagonal, an eye-ointment stick; Is declared to be proper, but one with a colored surface is not proper. 3065. Similarly, an eye-ointment needle, and an eye-ointment case; Embroidery with threads of various colors is not proper. 3066. With a single-colored thread, with any kind of sipāṭi; Whatever is sewn and used, is proper for the user. 3067. A gem, a boil, or on a pipphala, or a thorn; To place anything is not proper for a bhikkhu. 3068. On a stick, a dividing line or mark but it is allowable for a measure. And it is allowable to cut nails, having bent them. 3069. Or on the upper fire-stick, on the bow's pelladaṇḍa; Any work like garlands, or painting, is not allowable. 3070. For tongs, for tooth-sticks, and for a cutting adze; It is allowable to bind them with iron on both sides. 3071. Likewise, on a pair of scissors, painting is not allowable; Only circular lines are allowable, one or two below. 3072. On a horn, or a tube, and likewise on a small oil-flask; On an oil-container, all painting is allowable. 3073. On a water-ladle, on a trough for dyeing; On a pot, on a wooden seat, on a ring-stand and so forth. 3074. And on a lid for a bowl, on a palm-leaf fan and a fan; Or on a foot-wiper, and on a broom. 3075.