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He teaches the wholesome Dhamma, which is supremely beneficial; Tell me, what person is neither dead nor alive? 714. He teaches the wholesome Dhamma, which is supremely beneficial; That is a created Buddha, neither dead nor alive. 715. For one making a hut by request, with a designated site; If it is not to measure and not begun, there is an offense with effort. 716. If a man makes a hut, all of it made of earth; He is not freed from fault, as stated by the Victor. 717. How can there be no offense for a bhikkhu by request; What about one making a hut, devoid of all characteristics? For one making a hut of grass thatch, by request; By Jinacanda, it was declared no offense for the bhikkhu. 719. No bodily action should one perform; Nor should one speak anything to another; (Yet) incurs a grave offense due to the last rule; If you are skilled in the Vinaya, tell me! 720. But a bhikkhunī who conceals the fault of another; She incurs a pārājika offense, for that reason she incurs a grave one. 721. No bodily evil should one perform; Nor should one perform any evil by speech; Yet one is well-destroyed, and destroyed; How is this? Tell me, I ask you! 722. But those persons declared incapable, such as eunuchs; The eleven, by the Sage-king, they are destroyed, well-destroyed. 723. Not uttering any speech, whether good or bad; Yet incurs a verbal fault, how is this? Tell me, I ask you! 724. But a bhikkhu who does not reveal an existing offense; For him, a dukkaṭa is declared for intentional false speech. 725. Both of them, fully ordained in one way, from their hands; Taking robes, how do different offenses arise? 726. One who is fully ordained in one way, by way of bhikkhus; Taking a robe from her hand, incurs a pācittiya. 727. One who is fully ordained in one way, by way of bhikkhunīs; Taking a robe from her hand, incurs a dukkaṭa. 728. And four, having conspired, stole a valuable item; Among them, the elder incurred a thullaccaya, the rest a pārājika. 729. How? A six-māsaka item, of which three were taken by hand; And three māsakas were taken by the elder by command. 730. Each of the three (others) took by hand; Five (māsakas) were taken by command; Therefore, the elder incurred a thullaccaya; The rest (others) incurred a pārājika. 731. A bhikkhu from outside the house, a woman having gone inside a room; There is no opening in the house, (yet) he falls due to sexual intercourse. 732. With a woman standing inside a cloth-hut, sexual intercourse; Having done it just as if on a mat, it happens. defeated. 733. Having taken ghee and other medicines, by himself, before a week has passed, how does he incur an offense by using it? 744. For a bhikkhu whose gender has changed, or for another, before a week has passed, an offense is incurred by using it. 735. Nissaggiya Pācittiya, and also pure Pācittiya; how can a bhikkhu incur both at once, tell me? 736. Having dedicated gain to the Saṅgha, and to himself and to another; dedicating it at once, he incurs both by that act. 737. Bhikkhus having assembled, with a perception of unity; all should perform a Saṅgha act; a bhikkhu standing twelve yojanas away, how does the act performed become invalid due to faction? 738. If there is a bhikkhu sitting, in a city twelve yojanas away; the act performed there is not an act, if the boundary does not extend to the monastery. 739. The outer robe worn on the body, the inner robe put on; how do all these become Nissaggiya, tell me? 740. If she washes mud, holding her ear there; those are Nissaggiya, for the bhikkhunī's body parts. 741. Having killed a man who is not his father, having killed a woman who is not his mother; how does a person incur an anantarika kamma? 742. When the gender has changed, having killed his father who became a woman, and his mother who became a man, he incurs a grave offense. 743. Having killed his mother, and having killed his father; how does a person not incur an anantarika kamma? 744. The mother is an animal, the father is an animal; having killed the mother and father, he does not incur an anantarika kamma. 745. Having accused one present, if the Saṅgha performs an act; how is that act not an act, and the Saṅgha incurs an offense? 746. It is said regarding the ordination of eunuchs and so forth; the act is not an offense, it is said in the Kurundi commentary. 747. A dyed robe with kappabindu, that has been determined; how would there be an offense for him, a dukkaṭa for using it? 748. Without having relinquished his own , who uses a nissaggiya robe; For him, an offense is declared. 749. How can five pācittiya offenses, which have different bases, be incurred simultaneously, without prior or later, in one moment? 750. Indeed, when five medicines are taken and placed separately in a vessel, and seven days pass, all five offenses occur. 751. Not with a mind of passion, nor with a mind of theft; Nor with a mind of killing for him; The Teacher declared a pārājika for the giver; A thullaccaya for the receiver of it. 752. For one who gives a vote to cause a schism in the Saṅgha, there is a pārājika; For one who receives that vote, there is a thullaccaya. 753. How can there be no offense for one who places a robe in one place and causes the dawn to break half a yojana away? 754. At the root of a tree like a well-established banyan; There is no offense if that tree belongs to one family. 755. How can bodily offenses, which have different bases, be incurred in great number simultaneously, without prior or later, in one moment? 756. When one grasps the hair or the fingers of many women at once, many offenses occur for him. 757. How can verbal offenses, which have different bases, not bodily, be incurred in great number simultaneously, without prior or later, in one moment? 758. He who speaks a coarse word, "All of you are bald-headed women"; The faults are stated in the Vinaya scripture according to the number of those women. 759. By a woman, or by a man, or by a paṇḍaka in the genital area; Not engaging in sexual intercourse, is he free from the cause of sexual intercourse? 760. Having reached the preliminary stage of sexual intercourse, which is bodily contact, they incur the eight-fold offense of cutting off due to sexual intercourse. 761. He asks his mother for a robe, which is not dedicated to the Saṅgha; Why is there an offense for him, and no offense for a relative? 762. For the purpose of obtaining a rain-robe, at the time known as "back-marked"; An offense may arise if he causes an intention even with his mother. 763. How can one incur a saṅghādisesa, a pācittiya, a dukkaṭa, a pāṭidesaniya, and a thullaccaya in one moment? 764. Av From the hand of one uninstructed, Having taken a choice lump of garlic, And human flesh, and other improper things, All together she eats; it happens to her. 765. One person is a preceptor, Two are teachers, and both are full-year ordained; But their formal act is one; Why does the act of one not prosper? 766. Even a hair's breadth among the greatly powerful; If one goes in the sky; Even if done, that act does not prosper; Only for the sky-goer, not for the ground-goer. 767. Even by the Sangha in the sky, standing by psychic power; It should not be done for one on the ground; if done, it is an offense. 768. Neither a proper cloth, nor an improper dyed one; But for one who wears it, there is an offense; how can there be no offense? 769. Here, for a monk whose robe is not cut, There is no such thing as an improper robe. 770. Indeed, she takes nothing from anywhere; Nor does she give anything from food; But how does she incur a grave offense? Tell me, if you are skilled in the Vinaya? 771. Having taken something from one uninstructed; If, being sent, she eats food; But by whom she was sent, The wise declare it a Sanghādisesa. 772. She gives nothing to anyone with her own hand; Nor does she take anything from anywhere; She incurs a light offense, not a grave one; Tell me how, if you understand well? 773. But in taking water for cleaning teeth, a bhikkhunī; Sending (another), incurs a light offense when it is used. 774. But she incurs a grave, remaining offense; She conceals it, but does not touch the offense; how do you know, tell me? 775. Having incurred a Sanghādisesa offense, disrespectfully; Even concealing that offense, one who is suspended does not touch another. 776. Neither born of living beings nor non-living, neither moving nor flying; A "twice-born," both pleasant and unpleasant, if you know, tell me? 777. It is said to be born of living and non-living; And born of mind, and born of season; But because it is born of two (ways); The word "dvija" (twice-born) is known. 778. In the Vinaya, at the end of misfortune... Oh! For the good person, in leading to happiness, in leading; He is skillful, devoted to exertion, not attached; Here, whoever delights in the essence, he rejoices. The verses on shedding sweat are finished. The discourse on common and uncommon (rules) 779. Of all training rules, I will speak of the origin and the count; For monks and for nuns, And for nuns and for monks. 780. Both those laid down as uncommon, And those as common; I will explain briefly, Listen to that attentively. 781. The origins are named Vesālī, And also the city of Rājagaha; Sāvatthī, Āḷavī, Kosambī, Sakkas and Bhaggas are declared. 782. How many were spoken in Vesālī, How many made in Rājagaha? How many laid down in Sāvatthī, How many made in Āḷavī? 783. How many laid down in Kosambī, How many spoken among the Sakkas? How many laid down among the Bhaggas, Tell me that when asked? 784. Ten were spoken in Vesālī, Twenty-one in Giribbaja; Ninety-seven were made in Sāvatthī. 785. Six were spoken in Āḷavī, Eight were made in Kosambī; Eight were laid down among the Sakkas, Three were revealed among the Bhaggas. 786. Sexual intercourse, and quarrel, The fourth grave offense;