English
Indeed, one incurs an offense only at night, And not by day; One incurs by day, not by night, Or one incurs in both cases. 485. Sleeping together would be at night, Rooted in not closing the door; By day, the remaining offenses, indeed, Would be at night and also by day. 486. A ten-year-old, but not one less than ten years old, How would it be? Would it be one less than ten years old, Not a ten-year-old, or in both cases? 487. If a foolish ten-year-old Makes the assembly attend; Indeed, the unskilled one incurs an offense, No doubt. 488. And similarly, one less than ten years old, Thinking "I am wise," takes; The assembly, a ten-year-old... he does not incur the rest in both cases. 489. He incurs an offense in the dark fortnight, not in the bright. How in the bright fortnight? He incurs, not in the dark fortnight. Or does he incur in both? 490. Not entering the Rains-residence, in the dark fortnight, but not in the bright. He incurs by not performing Pavāraṇā, in the bright fortnight, but not in the dark. 491. But the remaining prescribed offense, without transgression, both in the dark and in the bright fortnight, he incurs, no doubt. 492. Entering the Rains-residence in the dark fortnight, not in the bright; but Pavāraṇā is permissible in the bright fortnight, not in the dark; but the rest in both. 493. But an offense concerning robes in the cold season, does not occur in the other two seasons. Only in the hot season, not in the rest; in the Rains-season, not in the other two. 494. On the day called the first day, after the full moon of Kattika, but having set aside, having designated, the Rains-bathing robe. 495. And he incurs in the cold season, if he wears it on the day after the full moon of Kattika, or later. 496. Without having withdrawn it, only in the cold season, not in the others, it is stated that he incurs, in the Kurundi Commentary. 497. "The extra month = 11 remaining"; And seeking in the hot season; In the hot season he incurs an offense; Not in the other two seasons. 498. If there is a Rains-bathing robe present, and he is naked, he who lets his body be rained upon, in the Rains-season, he incurs here. 499. Indeed, only the Saṅgha incurs, not a group, nor an individual. Only a group, not the others; only an individual, not the others. 500. Or performing the determination of the Pārisuddhi Uposatha, the Saṅgha incurs an offense, not a group, nor an individual. 501. Or performing the determination of the Suttuddesa, or the Uposatha, a group incurs an offense, not the Saṅgha, nor an individual. 502. Or performing the Suttuddesa, but an individual Uposatha, an individual incurs an offense, not the Saṅgha, nor a group. 503. Only a sick person incurs, not a non-sick person; but how only a non-sick person incurs, not a sick person, or both? 504. But with other medicine, if there is a need, and he who requests something else, he incurs, being not well. 505. Not with medicine, even if there is a need, if he requests medicine; He incurs it, though not sick, the rest, both of them. 506. An offense is within, not outside, and likewise outside; He incurs it, not within, an offense in both places. 507. Without pushing aside the bed, if he merely arranges it; He incurs an offense, only within, not outside. 508. Having spread a couch, etc., in the open air, and then departed; Only outside, not within, the rest, in both places. 509. An offense only within the boundary, not outside the boundary; Outside the boundary, not within the boundary, in both places. 510. A monk wearing shoes, entering, the ascetic; When he crosses the boundary of the precinct, he incurs it within. 511. A traveler, having failed to put away wood, goods, etc., When he goes, transgressing the precinct. 512. He incurs an offense, only outside the boundary; The rest, he incurs in all ways, within and outside the boundary. The Section on Threes. 513. One who offends by his own speech, is purified by another's speech; One who offends by another's speech, is purified by his own speech. 514. One who offends by his own speech, is purified by his own speech; One who offends by another's speech, is purified by another's speech. 515. Having incurred an offense of the speech-door, by his own speech; Going to the grass-covering, he is purified by another's speech. 516. Likewise, in not giving up a wicked view; Having incurred a fault by another's formal act. 517. Confessing at the foot of a monk, he is purified by his own speech; Having incurred an offense of the speech-door, in the presence of a monk. 518. Confessing it, he is purified, he is purified by his own speech; A Saṅghādisesa offense, up to the third time. 519. By another's formal act, having incurred it again; He is purified by another's formal act of probation, etc. 520. He incurs an offense by body, and is purified by speech; He incurs an offense by speech, and is purified by body. 521. He incurs an offense by body, and is purified by body; He incurs an offense by speech, and is purified by speech. 522. An offense of the body-door By body, one offends, again; Confessing that offense, by speech alone one's purified. An offense through speech's door, Having committed by speech; Going to the grass-mat, By body alone one's purified. An offense through body's door, Having committed by body; Going to the grass-mat, By body alone one's purified. An offense through speech's door, Having committed, the ascetic; Confessing that very one, By speech alone one's purified. Sleeping, one commits offense, Awakened, one is purified; Committed, being awakened, How is one purified while sleeping? Sleeping, one commits offense, Sleeping alone, one is purified; Awakened, having committed, Awakened, one is purified? Offenses like house-sleeping, A person commits while sleeping; Confessing it, having known it, Awakened, one is purified. Having committed, being awake, But on the grass-mat; While lying in tranquility, He is said to rise as if sleeping. Offenses like house-sleeping, A person commits while sleeping; Lying on the grass-mat, Sleeping alone, one is purified. But having committed offense, Being merely awake; Confessing it later, Awakened, one is purified. Having committed without intent, With intent, one is purified; Having committed with intent, Without intent, one is purified. Having committed without intent, Without intent, one is purified; Having committed with intent, With intent, one is purified. Without intent, an offense of mind, Having committed, the ascetic; But confessing it later, With intent, he is purified. Likewise, an offense of intent, Having committed with intent; Lying on the grass-mat, Without intent, one is purified. In this way, without mixing, The last two pairs; According to what's said here, Should be known by the discerning. One commits by action, Without action, one is purified; One commits without action, By action alone, one is purified. By action, one commits offense, By action alone, one is purified; One commits without action, Without action, one is purified. A transgression of wrong view, incurred by an act; Confessing it afterwards, is purified without an act. An offense like seminal emission, incurred without an act; Is purified by an act, such as probation. An admonition, monk, one incurs by an act; Afterwards by probation and so on, is purified by an act itself. The remaining offense, one incurs without an act; Confessing it afterwards, is purified without an act itself. One who incurred an offense in the presence, is purified without being in the presence; One who incurred without being in the presence, is purified in the presence itself. One who incurred an offense in the presence, is purified in the presence itself; One who incurred without being in the presence, is purified without being in the presence. A transgression of wrong view, incurred in the Sangha's presence; At the time of rising by the Sangha, no act whatsoever is found. An offense like seminal emission, incurred without being in the presence; Only in the Sangha's presence, is purified, and not otherwise. An admonition incurred in the Sangha's presence, again; Only in the Sangha's presence, is purified, and not otherwise. The remaining (offenses) like false speech, one incurs without being in the presence; Confessing it afterwards, is purified without being in the presence. One who incurred unknowingly, is purified knowingly; One who incurred knowingly, is purified unknowingly. One who incurred unknowingly, is purified unknowingly; One who incurred knowingly, is purified knowingly. By the four (cases) of 'without intention' (fifteen), this is similar in every way; As the four (cases) of 'unknowingly', should be understood by the discerning. Only a newcomer incurs an offense, incurs, and not another; Only a resident incurs an offense, incurs, and not another. A newcomer and also a resident, both incur; And the remaining offenses, but both do not incur. Wearing sandals and carrying an umbrella, and also with head covered; Entering the monastery, and walking about there. Only a newcomer incurs an offense, incurs, and not another; A resident not observing the resident's duties, not doing so. fault. 556. Not an incoming one, both fall into the remaining ones; They do not both fall into an unsymmetrical offense. 557. There is a difference in the object, there is no difference in the offense; There is a difference in the offense, there is no difference in the object. 558. There is a difference in the object, and there is a difference in the offense; There is no difference in the object, and no difference in the offense. 559. For the four Pārājikas, a difference in the object is considered; There is no difference in the offense, the same rule applies to the remaining offenses. 560. If a monk and a nun engage in bodily contact; It is a Saṅghādisesa for the monk, a Pārājika for the nun. 561.