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of six origins in one way." 336. There are thirteen names, due to the distinction of origins; All offenses obtain these, I will explain them hereafter. 337. The first and last matters, the second, the go-between; And the admonition, the kathina and the sheep's wool. 338. The teaching of the Dhamma word by word, the theft-caravan and the declaration; The declaration of a real being, and the raising up of a thief. 339. And the unauthorized – these are the thirteen headings; These thirteen ways of origin are contemplated by the wise. 340. Among them, that which arises from the fourth origin; Is declared as the origin of the first pārājika. 341. But that which arises from the three origins with intention; That is declared as the origin of taking what is not given. 342. The offense that arises from all six origins; Is declared as the origin of the go-between. 343. But that which arises only from the sixth origin; That is called the admonition in terms of origin. 344. But that which arises only from the third and sixth; S By way of non-arising, This is considered Kathina-related. 345. Whatever offense arises, From body, from body and mind; This is declared to have its origin In sheep's wool, and so forth. 346. Whatever offense arises, From speech, from speech and mind; But this is called Having its origin in word-by-word Dhamma. 347. From body, from body and speech, And also from the fourth and sixth; That is indicated to arise Having its origin in journeying. 348. Whatever indeed arises Only from the fourth and sixth; This is declared to have its origin In a thieving caravan. 349. And whatever here arises Only from the fifth origin; By way of origin, this Is designated as Dhamma-teaching. 350. Whatever may be Only by the three mindless origins; By way of origin, this Is preceded by revealing a real being. 351. Whatever may be by way of origin Only from the fifth and sixth; But this is recited As having its origin in raising a thief. 352. From the second and from the third, And also from the fifth and sixth, whatever; This may arise Having its origin in not being permitted. 353. The first, the second there, The fourth, and also the ninth; The tenth, and the twelfth, thus, The origin is with mind. 354. In each origin, Similar ones are seen here; And semen, bodily contact, And also the first indeterminate. 355. And previous ripening, In private with a bhikkhuni; With food, two in private, Finger, laughing in water. 356. In striking, and in vomiting, And fifty-three training rules; Below the armpit, above the knee, Going between villages, not covered. 357. And ten purifications of the palm, And similarly, having spent the rains; Not going for admonition, Not following the one who causes to proceed. 358. Seventy-five are designated As arising from body and mind; These, having one origin, Are considered similar to sexual intercourse. The origin of the first Pārājika. 359. Dispute, and exceeding, Gross, self-desire; And two malicious faults, And also the second indeterminate. 360. And snatching, transformation, False speech, disparaging slander; And revealing a gross offense, And also digging the earth. 361. Living thing Talk of intimacy, and just complaining; Expulsion, and also sprinkling, and for the sake of gain. 362. One who has eaten, one who has come and is not respected, and also one who causes fear; Should hide, intentionally, a living being, and also what has life. 363. Extortion, and also deficiency, cohabitation, and by destruction; A fellow Dhamma-follower, by scratching, and by the root of delusion. 364. Remorse, having given blame, should turn over to a person; What is yours, unseasonably, should cut off, by wrong grasp, or by hell. 365. And the division of the Sangha, and also weak hope; The lawful removal of the Kathina, and intentionally causing discomfort. 366. Having given a dwelling oneself, should also abuse fiercely; Should be jealous of families, and should make a pregnant woman rise. 367. One who is suckling, and for two years, and one not approved by the Sangha; Three laywomen are mentioned, and also three young girls. 368. Two less than twelve years old, and also 'that's enough for now'; One who is sorrowful, and also by giving consent for probation. 369. And two annually, the trainings are sixty-nine; Being equal to taking what is not given, they are made to arise from three sources. The arising of the second Pārājika. 370. A travelling hut for an elder, and washing and acceptance; And the request for a robe, and taking more than that. 371. And two prepared things, and also a robe by a messenger; Silken, of pure black, and also taking two parts. 372. Six years, of an old one, and also washing hair; Acceptance of silver, both of various kinds. 373. And a bowl with a deficient binding, a thread for a rain-robe; Falling into a choice, up to, a door, and giving and sewing. 374. With cakes, a requisite, light, a jewel, a needle, a couch; Cotton, a sitting cloth, an itch-cloth, a rain-cloth, and for the Sugata. 375. And the training of requesting from another, and also causing another to procure; Two are mentioned as Sangha-property, and two as belonging to the great multitude. 376. And one as personal property, a heavy and light outer robe; And two food-scraps and water-robes, and also a monk's robe. 377. Thus, sixty-nine Know, these are rules for one who sees the end of suffering; These, having six origins, are made like the sañcaritta offense. Origin of the Sañcaritta offense. 378. Schism in the Saṅgha, and those who follow the schism, speak ill, and corrupt; Concealing a serious offense, wrong view, preference, two instances of loud laughter. 379. Two instances of being quiet are mentioned, and likewise not speaking; On the ground, on a low seat, standing, behind, and on a wrong path. 380. Following the concealment of an offense, and taking, and should put down; "I renounce" the training, and likewise in anything whatsoever. 381. Two instances of being associated, and having struck, and having unbound one who is suffering; And again associated, and should not calm down. 382. Knowing a monastery with monks, likewise should not invite; Likewise every half-month, and two co-residents. 383. "If, O lady, you will follow my robe," and so on; These thirty-seven rules were proclaimed by the Fully Awakened One. 384. All these origins are from body and speech, etc.; The admonition is made by equal, unequal, and mixed (origins). Origin of Admonition. 385. And Kathina robes, three (types) etc., bowl, and medicine itself; And also urgent, and doubtful, and two instances of going away. 386. Likewise having gone to a dwelling, and successive food; Not surplus with food, and likewise having made a choice. 387. Of the king, at the wrong time, speaking of a king's dwelling; And accumulation of bowls, before, after, at the wrong time. 388. Two five-day (rules), transfer, likewise two dwellings; In the branches, and in the seat, and so on, now these twenty-nine. 389. Rules having two origins are designated from body and speech; And from body and speech, etc., all originating from Kathina. Origin of Kathina. 390. Two instances of taking a bed by force, and almsfood, group meal; At the wrong time, and accumulation, tooth-stick, not wearing a lower garment. 391. And engaged (in battle), fighting for wealth, liquor, bathing below; And making discolored, two Pāṭidesaniya rules. 392. Garlic, should attend, and seeing dancing; Naked, covering, on a bed, an in one's own country, and also outside. 393. Inside the rainy season house, the couch, the spinning of thread; Service, and with one's own hand, and in a dwelling without bhikkhus. 394. Umbrella, vehicle, and robe, ornament, fragrant perfume; A bhikkhunī, a probationer, a female novice, a laywoman. 395. And so too the saṃkaccikā, these forty-three; All concerning sheep's wool, are of two origins alike. Origin concerning sheep's wool. 396. Except for the unauthorized, and also for the one who has set; Two animal sciences are spoken of, and also the one done without permission. 397. All these six dhammas, from speech, from speech and mind; Are of two origins, similar to the Padasodha dhamma. Origin concerning Padasodha dhamma. 398. One boat, and choice food, and to take away an arrangement; Grain, and invited, the eight Pāṭidesaniya. 399. These fourteen trainings, are of four origins indeed; Laid down by the supreme Buddha, considered similar to a journey. Origin concerning a journey. 400. Hearing, the request for soup etc., and likewise in darkness; And in a concealed place, and in a crowd, these six. 401. All are of two origins, from the fourth and sixth; Origins concerning a thieving caravan, taught by the Kinsman of the Sun. Origin concerning a thieving caravan. 402. Umbrella, and for one holding a staff, and for one holding a weapon; Sandals, vehicle, bed, and for one sitting cross-legged. 403. Wrapped and veiled, these eleven are shown; All are of one origin, designated as Dhamma teaching. Origin concerning Dhamma teaching. 404. And revealing a spirit, and raising up a thief; And merely unauthorized, this three is unbroken. The chapter on the origins is finished. Chapter on the method of increasing by one. 405. How many offenses are there, beginning with origin? There are five offenses, concerning the requesting of a hut. 406. But for one doing, three, in the attempt, dukkaṭa etc.; But in the wrong time, pācitti, and likewise from the hand of a non-relative. 407. Having taken and eaten, it is said, pāṭide and also in the case of a fixed dwelling. There are five offenses, beginning with the origin. 408. How many offenses are there? Tell me with the second. There are four offenses, so it should be declared. 409. If a bhikkhu commands, “Make a hut for me”; And if they make the hut for him, it is entirely ruined. 410.