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The three previously stated, dukkata and so on in the attempt; By the root of the word-by-word Dhamma, these become four. 411. How many arise with the third? Tell me by the origin. With the third, I tell you, there are five kinds of offenses. 412. If a bhikkhu, having arranged, makes a hut; There are three offenses, dukkata and so on in the attempt. 413. Having spoken of choice food, there is a pacittiya for one who eats; Not having restrained a bhikkhuni, it would be a patidesaniya. 414. How many are there with the fourth? Tell me by the origin. There are six offenses, if one engages in sexual intercourse. 415. There is a parajika for him, but in the case of a hut requested; For one who makes it, there are three, dukkata and so on in the attempt. 416. And in the wrong time, a pacittiya, and likewise from the hand of an unknown person; Having taken and eaten, it is said, and also a patidesaniya. 417. How many offenses are there with the fifth? Indeed, there are six; Speaking of a superhuman state, one incurs a parajika. 418. If a bhikkhu commands, “Make a hut for me”; If they make the hut, three of those are dukkata and so on. 419. If he recites the Dhamma word by word, there is a pacittiya for the bhikkhu; For one who speaks with desire for a fire, that would be a dubbhasita. 420. How many offenses are there with the sixth origin? Six, and having arranged, if he carries away goods, he is expelled. 421. If a bhikkhu commands, “Make a hut for me”; If they make the hut, three of those are dukkata and so on. 422. Having spoken of choice food, there is a pacittiya for one who eats; Not having restrained a bhikkhuni, it would be a patidesaniya. 423. Here, whoever is supreme, the ultimate beyond doubt, this highest, ultimate crosses; Endowed with good conduct, good discipline, by good method; And he crosses the most difficult, the highest. Discourse on the Origin of Offences. 424. Hereafter I shall explain, the supreme method; With an undistracted mind, listen to it attentively. 425. What are the offence-causing principles, and what are the non-offence-causing ones? What are called offences, and which are light, which are heavy? 426. And which offence is with remainder, and which is called without remainder? Which offence is called gross, and which is called not gross? 427. Which offence is called fixed, and which is unfixed? And which is to be confessed, and which is not to be confessed? 428. The origins are declared as offence-causing principles; The non-offence-causing principles, are shown as the seven ways of settling. 429. The Pārājika and so on are seven kinds of offences; Five of them are light, namely, the Thullaccaya and so on. 430. Excluding the Pārājika, the remaining ones are with remainder; The single Pārājika offence, is considered without remainder. 431. "Gross" are declared, the first two kinds of offences; The remaining five kinds of offences, are declared as "not gross". 432. The five (offences) connected with heinous crimes are fixed; the others are unfixed; Five are to be confessed, and two are not to be confessed. Discourse on the Single (Category). 433. Who is incapable of committing an offence, and who is capable of committing an offence? And the ordination ceremony, for whom was it forbidden by the Teacher? 434. Two in the world are incapable of committing an offence; Buddhas and Paccekabuddhas are incapable; Two in the world are capable of committing an offence; Monks are capable, and also nuns. 435. One deficient in age, one deficient in limbs; One with a flawed basis, one who has done a bad deed; One who is not complete, one who does not ask; For them ordination is forbidden. 436. There is an offence for a monk who has attained absorption; Indeed, there is an offence declared for one who has not attained absorption. 437. The declaration of what is real is for one who has attained absorption; The offence of declaring what is unreal, is for one who has not attained absorption. 438. There are (offences) connected with the good Dhamma, and also connected with the bad Dhamma; Connected with one's own requisites, connected with others' possessions. 439. Word by word from the root of the house, connected with the good Dhamma; Connected with coarse speech, it would be connected with the bad Dhamma. 440. More than ten days, in placing robes and so on; Not having relinquished the enjoyments, connected with their requisites. 441. The Sangha's beds, chairs, and so on, even spreading them in the open air; Going without asking, connected with others' property. 442. How indeed, for a monk speaking the truth, is it serious? How, for one speaking falsehood, does a light offense arise? 443. "Sikharaṇī" (a kind of plant) - speaking the truth, it would be serious; In intentional false speech, a pācittiya would be light. 444. How, for a monk speaking falsehood, is it serious? And how, for one speaking the truth, would the offense be light? 445. In reporting what is not, his serious offense is declared; In reporting what is, speaking the truth, it would be light. 446. How does a fault on the ground not affect one in the air? How does a fault in the air not affect one on the ground? 447. To disrupt a Sangha-act, abandoning the arm's reach, one is affected; Standing even a hair's breadth in the air, there is no fault. 448. A bed with detachable legs, on top of an aerial hut; Sitting down on a chair, one does not commit an offense from the ground. 449. How does a monk, entering, commit an offense, not exiting? How does a monk, entering, not commit that (offense) by entering? 450. Wearing sandals, merely not fulfilling the duty; Entering, he commits an offense, not exiting. 451. A traveler, not fulfilling the traveler's duties, exiting; Only by exiting would he incur an offense, not by entering. 452. How does one, taking, commit an offense, please tell? And how does one, not taking, also commit an offense, please tell? 453. A bhikkhunī, any deep water purification; Taking it, she commits an offense, no doubt. 454. Not taking a discolored robe; Thus, by not taking, he indeed commits an offense. 455. How does one, undertaking, commit an offense? And similarly, not undertaking... Even when giving, how then does one incur (offence)? 456. He who here undertakes vows like the vow of silence; Undertaking, an offence, he indeed incurs. 457. He who is an ordained monk, his own prescribed duty; Not undertaking that, he indeed incurs (offence). 458. Doing, how then does a person incur an offence? Not doing, how then would a recluse be blameworthy? 459. The work of a storekeeper, and the work of a physician, and robes; Sewing for an unrelated woman, a person incurs (offence) by doing. 460. The duties of the preceptor, or the duties of another; Not doing, then an offence, he indeed incurs. 461. Giving, one incurs an offence, not giving, how, tell me? Whatever to an unrelated monk or nun. 462. Indeed giving a robe, one incurs (offence) by giving; Likewise to pupils and others, not giving robes and so forth. 463. There are those dependent on oneself, and likewise those dependent on others; Oneself, like a soft mango, the rest are indeed dependent on others. 464. And how, receiving, does one incur blameworthiness? How, not receiving, does one incur blameworthiness? 465. A monk receiving a robe from the hand of an unrelated person; And not accepting advice, he indeed incurs blameworthiness. 466. And how, by using, does the ascetic incur (offence)? How, not by using, does the ascetic incur (offence)? 467. He who indeed a forfeitable item, uses without relinquishing; This one by using, incurs (offence), no doubt. 468. Exceeding the five-day period for the outer robe; This nun by using, indeed incurs (offence). 469. By day one incurs, not by night, by night indeed and not by day; Not closing the door, sleeping, one incurs by day. 470. Sleeping in a house by night, one incurs, not by day; At dawn, then an offence, how not at dawn? 471. Exceeding one, two, three, seven, ten days and so forth; Touching the mentioned offence, one incurs at dawn. 472. Having invited and eating, one touches not at dawn; For one who cuts, there is an offense, How can there be for one who does not cut? 473. Cutting plants and living things, And one's own private parts; One incurs a pārājika, a pācittiya, And even a thullaccaya. 474. Not cutting nails and hair, Indeed he incurs an offense; One who covers incurs an offense, But how about one who does not cover? 475. By covering, indeed, an offense, A person incurs by covering. But one not cut incurs an offense, One not covering with grass, etc. 476. Indeed, one who wears incurs an offense, How about one who does not wear? One who wears grass-robes, etc., Indeed, incurs an offense by wearing. 477. That given, abandoned bowl, One not wearing it is at fault; The two of conscious mind, The two of release by perception would be. The Chapter on Twos. 478. Indeed, an offense exists while the Lord is living, Not when he is fully extinguished; When fully extinguished, not while living, An offense exists in both cases. 479. The offense of causing blood to flow, While he is living, not when fully extinguished; Speaking to an elder with "friend," When he is fully extinguished. 480. These two offenses, indeed, Except for the Fortunate One; The remaining ones, even while living, Occur when fully extinguished. 481. An offense would be only at the right time, How would it not be at the wrong time? But an offense would be at the wrong time, Not at the right time, or in both cases? 482. Eating what is not left over, indeed, At the right time, not at the wrong time; The offense of eating at the wrong time, At the wrong time, but not at the right time. 483. The remaining offenses, Indeed, one incurs always; All, at the right time and at the wrong time, There is no doubt about that. 484.