English
Thus there is a difference in the offense, there is no difference in the object; For bodily contact, it is indeed the object for both. 562. Similarly, if a nun eats garlic; She incurs a Pācittiya, for the monk it is a Dukkata. 563. But for the four Pārājikas; And for the thirteen Saṅghādisesas; There is indeed a difference in the object; And indeed a difference in the offense. 564. The four Pārājikas, when incurred together; For both monks and nuns, in all cases. 565. There is no difference in the object, there is no difference in the offense; But when incurred separately, this is the determination. 566. There is similarity in the object, there is no similarity in the offense; There is similarity in the offense, there is no similarity in the object. 567. There is similarity in the object, there is similarity in the offense; There is no similarity in the object, there is no similarity in the offense. 568. When there is bodily contact between monks and nuns; There is similarity in the object, there is no similarity in the offense. 569. But for the monk, initially, in the four final objects; There may be similarity in the offense, but no similarity in the object. 570. For monks and nuns, in the four final objects; There is similarity in the object, there is similarity in the offense. 571. The same rule applies to all common offenses; For uncommon ones, there is no object or offense. Shared Offenses 572. There is an offense for the preceptor, not for the co-resident; There is for the co-resident, not found for the preceptor. 573. There is an offense for the preceptor, likewise for the co-resident; There is no offense for the preceptor, no for the co-resident. 574. When the duty to be done by the preceptor is not done, The preceptor incurs the fault, and not the co-resident. 575. When the duty to be done for the preceptor is not done, There is no offense for the preceptor, there is for the co-resident. 576. And the remaining offense here, both indeed incur; A non-shared offense, both do not incur. 577. One who takes a grave fault, one who causes incurs a light one; One who takes a light fault, one who causes incurs a grave one. 578. One who takes, one who causes, remains grave; One who takes, one who causes, remains light. 579. One who takes a quarter or more than that, incurs a grave one; One who commands "Take" a lesser quarter, incurs a light one. 580. By this very method, the remaining three quarters; Should be understood by the discerning, according to the possibility of meaning. 581. And how can there be an offense only at the proper time, not at the improper time? And how can there be an offense only at the improper time, not at the proper time? 582. Indeed, is an offense declared both at the proper time and at the improper time? Is an offense declared neither at the proper time nor at the improper time? 583. One who eats after having refused, at the proper time, what is not leftover; Incurs an offense at the proper time, it is not at the improper time, so it is shown. 584. The offense of eating at an improper time, at the improper time, and not at the proper time; The rest, both at the proper time and at the improper time, one incurs, no doubt. 585. And a non-shared offense, due to the bhikkhunīs; One never incurs, neither at the proper time nor at the improper time, always. 586. What is received at the proper time, but not at the improper time, is allowable? And what is received at the improper time, but not at the proper time, is allowable? 587. Tell me, what is allowable both at the proper time and at the improper time? And tell me, what is allowable neither at the proper time nor at the improper time? 588. But raw food received before mealtime; Only at the proper time, indeed for monks, but not at the wrong time. 589. Drinks, however, at the wrong time, if received, at the wrong time and at the right time, and on the next day, are not allowable. 590. That which is for seven days, and the fourth, which is for life, at the right time and at the wrong time, is allowable, so it is declared. 591. The three kinds of provisions, when their own time has passed, and meat that is not allowable, and also that which has been taken up. 592. Food obtained by deeds that corrupt families, at the right time and at the wrong time, is not allowable for a monk. 593. In border regions, it is incurred, not in central regions; but in central regions, not in border regions. 594. In border regions, it is incurred, and in central regions; in border regions, it is not incurred, and not in central regions. 595. A monk, when establishing a boundary in the sea, in border regions, incurs an offense, but does not incur it in central regions. 596. Performing ordination with a group of five, a leather mat, permanent bathing, a robe with a fringe, and shoes. 597. Wearing them, he incurs fault in central regions, but not in border regions; but for the remaining offenses, he incurs them in both places. 598. An offense not common to all, due to the nuns, whether in border regions, a monk does not incur it, nor in central regions. 599. In border regions, it is allowable, but not in central regions; it is allowable in a central region, but not in border regions. 600. In border regions, it is allowable, and what about in central regions? And in border regions, what is not allowable in central regions? 601. In border regions, four kinds of things are mentioned; it is declared that they are allowable, but not in central regions. 602. "These four kinds of things, in a central region, are not allowable," it is said, "only in central regions are they allowable." 603. In border regions, what is thus said is not allowable; the remaining things, such as the five salts, are allowable in both places. 604. Whatever is called "not allowable," that which was forbidden by the Great Seer, all of that, in both places, is not a monk does not incur. 605. Incurs an offense inside, incurs it, but not outside; Incurs an offense outside, but never inside. 606. Incurs it both inside, and outside, in both places; Neither inside nor outside, incurs it, but not outside. 607. Without encroaching on a bed, etc., only inside, but not outside; But a communal couch, etc., anything in the open space. 608. Going after putting it down, not inside, but only outside; The rest incurs an offense, both inside and outside. 609. An offense exclusive to nuns, due to their nature; Does not incur it inside, nor outside, in any way. 610. Incurs an offense in the village, how do you say not in the forest? Incurs it in the forest, how do you say not in the village? 611. Incurs it both in the village, and in the forest, how do you say? Does not incur it in the village, how do you say not in the forest? 612. The training rules related to the inner house, the Sekhiya precepts; That monk incurs them in the village, but not in the forest. 613. A nun who awakens the dawn, without a group; Incurs an offense in the forest, but not in the village. 614. Incurs an offense like false speech, in both places; An exclusive offense, does not incur it anywhere. 615. Only a sick person incurs it, never a non-sick person; Only a non-sick person incurs an offense, not a sick person. 616. Both sick and non-sick, both incur it; Neither sick nor non-sick, both do not incur it. 617. If there is a need for other medicine, and one requests something else; That person incurs it, being unwell. 618. Even if there is no need for medicine, if one requests medicine; A non-sick person incurs an offense, with a greedy mind. 619. The rest, like false speech, both incur it; An exclusive offense, neither of them incurs it. Chapter on Fourfold Cases. 620. There are five offenses, due to false speech; Parajika, serious, Thullaccaya, Pacittiya, Dukkata. 621. The advantages declared, are five for Kathina. hare; Uninvited acceptance, going for group meals. 622. Whatever robe-material arises there, that will be for them; It is permissible to take robe-material as much as needed. 623. Five kinds of oil are spoken of, by the Teacher free from proliferation; Fat from honey, castor, sesame, and mustard seeds. 624. The fat of a clear fish, of a porpoise, of a pig; And the fat of a donkey— these are considered five kinds of fat. 625. Root, stem, tip, seed, and the wise one; The fifth is seed-seed— he should declare five kinds of seeds. 626. A fruit may be consumed by ascetics in five ways; That which is cut by fire, knife, or nail, and that which has no seed or a seed that does not sprout. 627. Of leaves, wool, grass, cloth, and bark, in this way; Five kinds of mats are declared by the sage, the destroyer of delusion. 628. There are also five kinds of invitation, with rice and the other five; And five kinds of acceptance, by taking the body and so on. 629. Five benefits in one who knows the Vinaya were spoken by the great sage, the compassionate one; One's own virtue is well-protected; he removes the remorse of others. 630. He speaks confidently in the midst of the Sangha; he easily restrains hostile bhikkhus; He is devoted to the stability of the Dhamma; therefore, the wise one should show respect there. The Chapter on Fives. 631. Six kinds of corpse-cutting were spoken by the Tathāgata, the one with six supernormal powers; A sitting-mat exceeding the measure of a couch or chair. 632. Likewise, a scab-covering, a rain-robe; The robe of the Sugata also, in measure with a robe. 633. One incurs an offense in six ways, not otherwise; Through shamelessness, ignorance, and remorse, in the same way. 634. Through perverted perception, in what is allowable and not allowable; And through forgetfulness of mindfulness, one incurs an offense, no doubt. 635. Endowed with six factors; Ordination, moreover, should be performed, and dependence should be given to the novice. 636.