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On a couch, on a floor-mat, on a stool, on cushions and pillows; All kinds of painting, like garlands, are allowable. 3076. A dwelling with pillars, doors, and walls made of various gems; Is allowed as a lodging, what then of mere painting? 3077. A golden door-panel, A floor and walls of gold and various gems; Not a single thing is forbidden; All such lodgings are allowable. 3078. Do not make offerings to the Buddha, Dhamma, and Sangha, by way of a game; Do not undertake the vows of sectarians, such as the vow of silence. 3079. Do not show the body, or the private parts, or the thighs; And those bhikkhunis should not sprinkle water, etc., on them. 3080. If one has resided elsewhere during the rains, and receives a share elsewhere; A dukkata must be given again, even if the neck is broken and worn out. 3081. If, being urged by those bhikkhus, he does not give it; They should make him do it by the value of the goods, for their removal of the burden. 3082. One who undertakes what is not allowable incurs a dukkata; One who throws a stone in a game is not freed from a dukkata. 3083. In the giving of a lay supporter, there is no fault for the recipient; The method of demarcation has been stated concerning the property of the Sangha and the cetiya. 3084. A vehicle, or Connected with the risa, or a hand-roller; And for a sick person, a pāṭaṅki, it is permissible to ascend. 3085. And with a bhikkhuni, one should not engage in anything. A dukkaṭa for a bhikkhu who, out of lust, speaks to a bhikkhuni. 3086. Indeed, a bhikkhu for bhikkhunis should not recite the Pātimokkha. Or if he accepts an offence from them, it is a dukkaṭa. 3087. For one's own use, given to someone else; Without having used it oneself, if one gives it, it is a dukkaṭa. 3088. If anything is unsuitable, it is permissible to remove it all. Or to take the best and give it, this rule applies to bowls and so on. 3089. Ordination by a group of five, shoes with many straps, A leather mat for constant bathing, are not permissible in the Middle Country. 3090. And near the private parts, a surgical operation of two finger-breadths Is forbidden; and enema treatment should be done only by a surgeon in the private parts. 3091. Leaves of ajjukā and so on, or salt in hot gruel, Having put them in for flavour, it is not permissible to stir. 3092. If one slanders another's assembly, it is a dukkaṭa. But to speak of the fault in that, it is permissible. 3093. "Smearing with faeces and urine, like going to bathe; Relying on a wicked deed, you dwell thus." 3094. At mealtime, and when drinking gruel, and inside the village, in the street; In darkness, without looking, and one who is busy with a single turn. 3095. One who is sleeping, eating and consuming, or doing faeces or urine; Homage to thirteen (persons) is forbidden for impropriety. 3096. Naked, unordained, and one of different communion; One who was ordained later, and a woman who has been expelled. 3097. And eleven who are incapable, and these five who are serious offenders; A dukkaṭa is said for one who pays homage to twenty-two persons. 3098. One who was ordained earlier, an elder of different communion; And a speaker of Dhamma, and a fully enlightened one, these three are worthy of homage. 3099. Here, regarding those who have been threatened and so on, these four persons; Even if one pays homage, there is no offence, and if one performs an act with them. 3100. But a single determination ...of one, or two, or three. The declaration of what is seen is stated, After that, there is prevention. 3101. He is seen, he is esteemed, And also spoken to while alive. He is taken into the mind, Trust may be fivefold. 3102. Moral and view corruptions, Arising from conduct and livelihood. These are just four corruptions, Declared by the Kinsman of the Sun. 3103. Among them, those irremediable, And those leading to rehabilitation. These two offenses, Are declared as moral corruptions. 3114. And the view of grasping extremes, And the view of ten grounds. This is view corruption, The view is shown as twofold. 3105. And those leading to confession, The five grave offenses and so on. Are called conduct corruptions, By the expert in conduct. 3106. Indeed, that which proceeds from hypocrisy and so on, Is declared as wrong livelihood. The offense conditioned by livelihood, Is declared as sixfold. 3107. By action, by doctrine and boundary, There are three kinds of non-communion. The suspended one is threefold, Considered as non-communion by action. 3108. In the party of those who speak against the Dhamma, One should reflect, having sat down. "But these are speakers of Dhamma," When such a thought arises in the mind. 3109. This is called non-communion, Declared by doctrine. But he, being in that (state), Disturbs the Sangha's action of two kinds. 3110. One who has gone outside the boundary, Is considered non-communion by boundary. Thus, these three kinds of non-communion, Are declared by the Great Seer. 3111. One who has fallen, one who is not fully ordained, These three are non-communion. Eleven kinds of incapable monks, These are non-communion. 3112. For all who are in non-communion, And also for those worthy of action. For the insane and others in the Sangha, Prohibition does not apply. 3113. For a monk in communion, within the same boundary, Who is in a normal state. Prohibition by word, Applies immediately. 3114. A monk incurs an offense, Indeed, by six modes. And five monastic practices are declared, And five purifications. 3115. The origin, the person, the object, And the method of the rule. Corruption, offense, non-offense, And the method of origination. 3116. The perception of blameworthy action, And the method of mental instruction. And likewise the arrangement of factors, Feeling. The Triad of Wholesome Things. 3117. This seventeen-fold characteristic having shown, the wise one; Should apply it to the training rules, here and there as appropriate. 3118. The origin there is Vesālī, and the city Rājagaha; Sāvatthī, Āḷavī, Kosambī, Sakka and Bhagga are declared. 3119. Ten are said in Vesālī, twenty-one in Giribbaja; Three hundred less six would be in Sāvatthī. 3120. Six are said in Āḷavī, eight were made in Kosambī; Eight were laid down among the Sakyas, three are declared in Bhaggā. 3121. Twenty-three kinds are said, Sudinna, Dhaniya and others; In the Bhikkhus' Pātimokkha, the first offenders. 3122. Likewise in the Bhikkhunīs' Pātimokkha, the first offenders; Thullanandā and others, seven, all together they are thirty. 3123. This tree with three roots, nine leaves; Two shoots, seven fruits, six flowers; Whoever knows its two origins, two branches; He knows the designation completely. 3124. Thus this supreme determination; With sweet words and meaning, unconfused, whoever; Reads, hears, and questions it; May he be like Upāli in determination. Thus ends the discourse on miscellaneous determinations in the Determination of Vinaya. Discourse on the Method of Developing Meditation Subjects 3125. In the foremost Pātimokkha, at the entrance to liberation; When the cessation of all suffering is spoken of, the other three are also spoken of. 3126. Knowing this fourfold virtue, established therein; Developing concentration again, one is liberated by wisdom. 3127. Ten recollections are stated, and ten kasiṇas, ten foulness meditations; Four immeasurables, and the two formless attainments. 3128. Thus all this, would be forty kinds; The meditation subject is declared, the vital point for the mind's development. 3129. From access and absorption, from the distinctions of jhānas, from transgressions; From increase and non-increase, and from the basis of the object. 3130. From apprehension, from conditions further, and from suitability to temperament; This distinction among these, should be understood by the discerning one. 3131. Eight recollections, perception-distinction and loss there in these; The rest are conducive to access concentration, thirty are considered conducive to jhāna. There, conducive to the first jhāna, are the foul (meditations) and mindfulness of the body; Anapanasati and the kasinas, these are conducive to four jhānas. Three (meditations) are for three jhānas, and the last of the immeasurables; And all four formless attainments, are considered conducive to the fourth jhāna. Transgression is said to be of two kinds, by factor and by object; In the four- and three-jhāna (meditations), transgression of factors is considered. Even the fourth immeasurable, may be by transgression of factors; But by transgressing the object, the formless attainments arise. Here, the ten kasinas, should be developed by the yogi; But all the rest, should not be developed. There, with a sign as object, are the kasinas and the ten foul (meditations); Mindfulness of the body and Anapanasati, these are twenty-two. The remaining eight recollections, the perception, the analysis of elements; Consciousness and neither-perception-nor-non-perception, these twelve are objects of existence. The four immeasurables, and the two formless mental states; These dhammas are specified, six are objects not to be spoken of. The ten foul (meditations), the perception of repulsiveness, and mindfulness of the body; Do not occur among devas, twelve in number, due to their plane of existence. Those twelve and furthermore, and also Anapanasati; All thirteen in total, do not arise in the Brahma-world. Except for the four formless attainments, in the formless realms, it is said; Others do not arise, all arise in humans. Excluding the fourth kasina, and the ten foul (meditations); They are to be taken by sight, they exist in the preliminary stage. Anapanasati by touch, the five skin (meditations) by sight; The wind by sight and touch, and the rest here by hearing. Here, the space kasina, excluding the nine kasinas; For the first formless consciousness, they become the conditions.