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He should be established by a bhikkhu, constantly with the eye of Dhamma; He knows an offense, a non-offense, a grave, a light one. 637. The Pātimokkhas in detail, both of them of the breath; Welcome indeed are these, well-divided in meaning. 638. Also in minor characteristics, and in suttas well-determined; Whether ten years old or more than ten years old. The chapter on sixes. 639. Seven proper observances are stated, and seven ways of calming; Seven offenses are laid down, by the one who sees the seven factors of enlightenment. The chapter on sevens. 640. Here one defiles families, by eight kinds of conduct; By flowers and by fruits, and by powder one defiles. 641. By clay and tooth-sticks, by bamboo and by medicine; And by running errands, for the sake of livelihood. 642. Eight things that are not surplus, and eight that are surplus; And what is made improper, and what is not taken and discharged. 643. What is made outside the arm's reach, and what is not made by one who has eaten; And what is made by one who has invited, and also what is made by one who has eaten. 644. And what is made by one who has risen from the seat, and what is surplus; This is said to be not surplus, not surplus for the sick. 645. These eight are declared, to be known as not surplus; And the surplus ones are shown by their opposite. 646. In preliminary actions, a dukkata in declarations of knowledge; In improper practices, in raw food, a dukkata in announcing. 647. The eighth is declared, likewise a vinaya dukkata; Thus there are eight kinds, all of dukkata. 648. Ordination by "Come, monk!", and by going for refuge; By answering questions and by admonition, by accepting the weighty rules. 649. Likewise by the ñatti-cattuttha kamma, with eight recitations; And by messenger for nuns—these are the eight ordinations. 650. And eight unwholesome qualities are declared, by the one with pure vision; And eight Uposatha factors, should be known by the wise. 651. Honor and dishonor; Gain and loss, fame and infamy; Evil desires, evil friendship; These are the eight unwholesome qualities. 652. One should not kill a living being, nor take what is not given; One should not speak falsely, nor drink intoxicants; One should abstain from unchastity, from sexual intercourse; One should not eat at night, food at the wrong time. 653. One should not wear garlands, nor apply perfumes; One should lie on the ground as if on a couch Come, assemble; For this is called the eight-limbed Uposatha; Declared by the Buddha, qualities that end suffering. Eight drinks, moreover, were specified by the Great Seer; A monk endowed with eight qualities, is worthy of a monk's instruction. The Chapter on Eights. Nine choice foods were spoken of by the Teacher; And a wrong-doing was specified for one who eats nine kinds of meat. Nine recitations of the Pātimokkha were explained; Nine Uposathas are here, the Sangha is split by nine. The Chapter on Nines. Ten grounds for abuse, and ten training rules; Ten kinds of improper meat, and indeed ten kinds of semen. Birth, name, and clan, action, craft, and sickness; Gender, offense, and defilements, these are indeed ten by way of abuse. Ten dangers for a king, in entering the inner palace; In ten ways, a Sanghādisesa (offense) is concealed, it is explained. Ten wholesome courses of action, and likewise ten unwholesome ones; And ten grounds for giving, and ten jewels. Food, drink, and clothing, garlands, perfumes, and ointments; Conveyances, beds, dwellings, and finally lamps, these ten. Ten persons not to be saluted, were explained by the Lord of Sages; And ten kinds of rag-robes, ten ways of wearing robes. From a charnel ground, from a shop, and likewise gnawed by mice; Gnawed by cattle, burnt by fire, gnawed by goats and termites. And from a stupa, and likewise from an anointing ceremony; And 'gone and returned' (discarded), these are the ten kinds of rag-robes. All blue and so on, are called the ten ways of wearing robes; And nine robes are here, together with the undergarment. The Chapter on Tens. Eleven incapable persons, such as eunuchs; They are indeed unordained, even if they have been ordained. Eleven kinds of improper bowls are spoken of, indeed; And with a wooden bowl, ten are those born of jewels. Likewise, eleven kinds of sandals are improper; And eleven boundaries are declared as non-boundaries. Too small, too large, those with broken shadows as marks; Without marks, by external [factors], in the river, too. 670. In a natural lake, or in the ocean, even those that are broken and covered; Even in a boundary, those without a boundary, these eleven would be. 671. Eleven are the lands, permissible and impermissible; Knots are said to be permissible, and eleven kinds of holes. 672. Eleven kinds are said, of robes to be determined; The triple robe, and also the itch-covering, the sitting cloth. 673. The mat, the rain-cloak, the mouth-wiper; The water-robe, the rag for requisites, and the shoulder-covering. 674. All those up to three times, are declared as eleven; Ariṭṭha, and Caṇḍakāḷī, and the followers of the suspended monk. 675. Eight in the Saṅghādisesas, but by the power of two; These eleven are declared as "up to three times." 676. The ten kinds of reliance, and the appeasements; From the teacher, six are said, from the preceptor, five. The chapter on eleven. 677. Thirteen are the ascetic practices, and fourteen are the highest; Sixteen are "to be known," declared by the Great Seer. 678. Whoever knows the Vinaya-vinicchaya with additions, And all that is unsurpassed here; He becomes unsurpassed in the great, unsurpassed Vinaya method, without a doubt. The chapter on "one more" is finished. The chapter on "sweat-releasing" 679. Hereafter I will speak, for the listening monks again; The sweat-releasing verses, excellent and making one clear. 680. Avoiding the upper part, avoiding below the navel; Having engaged in sexual intercourse, how would one be defeated? 681. If the mouth is on the chest of a headless body; Having engaged in sexual intercourse through the mouth, one would be defeated. 682. If a monk lives alone on a deserted, uninhabited island; How would he be defeated due to sexual intercourse? 683. Whether it is a hanging one or a soft back, or in the anus or mouth; Inserting the male organ, one would be defeated by oneself. 684. One does not enjoy anything oneself, nor does one make another enjoy; And there is no arrangement, how would one be defeated? 685. Having passed the customs barrier, not taking for himself, but for another; And without command, a monk becomes defeated. A person carrying heavy goods with a thieving mind, another's requisites, how is he not defeated? But for animals, a person taking heavy goods with a thieving mind would not be defeated. Giving his own property, how is a monk defeated? "Let him die!" - unwholesome food if he gives, he is cut off. Recognizing father as father, and mother as mother, having killed, an immediate karma, how would a person not incur it? If the mother is an animal, if the father is an animal, therefore there is no immediate karma even if both are killed. Not taking heavy goods, nor causing another to take, walking, standing, or sitting, tell me, how is he defeated? Regarding superhuman states, having made an agreement (claim), if his intention is to be highly regarded, and he transgresses, he is cut off. Four Saṅghādisesa offenses can have one basis. How? Tell me, being asked, if you are skilled in the Vinaya. Acting as a go-between, and coarse speech, intimate association, and self-desire, a monk acting with a woman would incur these four. Having incurred a Saṅghādisesa, and concealed it for a long time, without practicing the prescribed how is he rehabilitated? Having emitted semen, but remaining in the state of a monk, if the gender changes, there is no Saṅghādisesa. One who is angry is a benefactor; One who is angry is also blamed; So what is that teaching by which one who is angry is praised? If one gets angry when the praise of heretics is spoken, he is a benefactor of the Fully Awakened One; if he gets angry (at the Buddha's praise), he is blamed. When the sun has set, a monk eats food, not being insane or mad, how can there be no offense? And one who, having ruminated, eats food at night, for him there is no offense by eating at the wrong time. And when the sun has set, A bhikkhu takes food; If he eats, there is an offense, how can there be no offense? 702. Having gone to Uttarakuru in the wrong time, having obtained food there; Having come here at the right time, there is no offense for one who eats. 703. In a village or in a forest, that which is claimed by others; How can one be defeated without stealing it? 704. One who associates with thieves, is a thief in association by appearance; Not taking others' property, he is defeated. 705. A beautiful, foolish woman, a bhikkhu with a lustful mind; Even having sexual intercourse with her, how is he not defeated? 706. A bhikkhu sees a beautiful woman in a dream; Even if sexual intercourse occurs with her, he is not ruined. 707. To one woman there may be two children, born here; She is the mother and father of both, tell me how? 708. A hermaphrodite woman, conceives a child herself; She causes another to conceive, therefore she is mother and father. 709. A bhikkhuni lives alone with a man in the same dwelling; She touches his limbs, how can there be no offense? 710. A bhikkhuni is allowed to make a shared bed, And to take care of everything, And to be the mother of a child. 711. Who among bhikkhus is not common in the trainings; Tell me, not one on probation, nor one suspended and so on? 712. If he was formerly a barber, to take a razor kit; He is not allowed to do so for others, it is declared permissible. 713.