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Extra robe, pure black wool. 787. Living things, and continuous succession, Mouth-door, naked ascetic; And abuse of nuns, These ten were made in Vesālī. 788. And the second grave offense, And two disparagements; And two schisms in the Sangha, Acceptance of a robe. 789. Silver, requesting thread, And also complaining; And a meal cooked for one, And also a communal meal. 790. And eating at the wrong time, Conduct, and also bathing; And one less than twenty years, Giving a robe by the Sangha. 791. And dismissing, or dancing, Or singing, two kinds of wandering; These twenty-one in Rājagaha, By giving consent. 792. Hut, sleeping on silk-cotton, And earth with living things; And sprinkling with living things, These six were made in Āḷavī. 793. And a large monastery, And also disobedience; And mutual (accusation), And also door-bolt, And the fifth in the middle. Disrespect, the co-rule, and drinking milk, and the training rules; These eight were laid down in Kosambi, by the pure-sighted one. Washing goat's hair, and the second bowl; Also instruction, and medicine, needles among forest dwellers. And water purification, and coming for instruction; These eight were laid down, in ancient Kapilavatthu. Having kindled a light, with food and with rice; These three were laid down in Bhaggā, by the Kinsman of the Sun. Four Pārājikas, sixteen serious offenses, two; Undetermined rules, thirty-four, are indeed Nissaggiyas. One hundred and fifty-six, are indeed minor rules; And ten are blameworthy, and seventy-two are training rules. Three hundred minus six, with a calm mind; These remaining rules, were all made in Sāvatthī. Four Pārājikas, seven Saṅghādisesas; Eight Nissaggiyas, and thirty-two minor rules. Two blameworthy, three training rules, fifty-six in all; Are laid down in six cities, collected together. All of these, in seven cities; One hundred and fifty, are indeed laid down. The training rules for monks, are two hundred and twenty; And for nuns, three hundred and four. Four Pārājikas, and thirteen serious offenses; Two undetermined rules are stated, and thirty Nissaggiyas. Ninety-two minor rules, four Pāṭidesanīyas; Seventy-five training rules, are clearly indicated. Two hundred and twenty, indeed for monks; Training rules come for recitation, on Uposatha. Eight Pārājikas, seventeen serious offenses; Thirty Nissaggiyas, and one hundred and sixty-six. Minor rules, eight blameworthy, seventy-five training rules; All of them, are three hundred and four. These indeed are for nuns; The training rules. They come to the recitation on the Uposatha day. 811. Forty-six indeed there are, for monks, from nuns; a state of non-commonality, reached by the Great Seer. 812. Six Saṅghādisesa, and two Aniyata; twelve Nissaggiya indeed, and twenty-two minor ones. 813. And four grave ones, these forty-six there are; prescribed only for monks, by the glorious Gotama. 814. Intimacy, bodily contact, coarse speech, self-indulgence; the hut and the dwelling, these six are grave. 815. In the Nissaggiya-ādi section, washing and acceptance; and in the wool section, seven from the beginning. 816. And in the third section, the bowl and the first likewise; the rain-cloak and the forest-dwelling, thus twelve are declared. 817. The Pācittiya rules are stated, all at the end of the count; for monks and for nuns, one hundred eighty-eight, then. 818. The entire nuns' section, eating in succession; and likewise not having enough, and inviting to bring (food). 819. Requesting choice food, and likewise the naked ascetic; invited with all food, and covering up coarse speech. 820. And being under nineteen years old, with a woman; entering the inner palace, rain-cloak and sitting. 821. These minor rules, are twenty-two indeed; and four grave ones, in the monks' Pātimokkha. 822. Prescribed together, these forty-six there are; for nuns, from monks, having become non-common. 823. For monks, for nuns, one hundred thirty indeed there are; a state of non-commonality, reached by the Great Seer. 824. Four Pārājika, ten Saṅghādisesa; twelve Nissaggiya indeed, and ninety-six minor ones. 825. And eight grave ones, these one hundred thirty there are; for nuns, from monks, having become non-common. 826. For nuns, from the Saṅghādisesa, six from the beginning; and the "until the third time" ones, these four make ten. 827. And the untimely robe, and then, the unsevered robe; Seven other requisites, He quickly obtained the heavy and the light. 828. These twelve, For nuns here, Are the Nissaggiyas, Enacted by the Teacher, separately. 829. Separately enacted, The minor ones are ninety-six, And the blameworthy ones are eight, All are at the end of the count. 830. For nuns, Those not common with monks, Enacted separately, Are indeed one hundred and thirty. 831. Not common to both, One hundred and seventy-six, Four Pārājikas, And ten heavy ones. 832. Two Aniyatas, Twenty-four Nissaggiyas, One hundred and eighteen minor ones, Are declared here. 833. Twelve blameworthy ones, One hundred and seventy-six, Not common to both, These are declared. 834. Common to both, Enacted by the Teacher, One hundred and seventy-four, Are thus declared. 835. Four Pārājikas, Seven Saṅghādisesas, Eighteen Nissaggiyas, Seventy minor ones. 836. Seventy-five Sekhiyas are enacted, In total, One hundred and seventy-four, For both, the common trainings. Discourse on Common and Uncommon. Discourse on Characteristics. 837. Hereafter I shall speak, Of the characteristics, all-encompassing; Listen attentively, As I speak, understand. 838. The origin, the person, the object, And the method of enactment; The transgression, the falling into, the non-offence, The command, the constituent actions. 839. The perception, the mind's arising, The classification of faults and actions; This triple and dual ending, Is to be applied everywhere. 840. Whatever was said before, And whatever is clear here, Leaving all that aside, I shall illuminate the meaning. 841. The person is, Whatever monk or nun, Concerning whom a training rule is enacted, This is called the person. 842. They are twenty-three kinds, Such as Sudinna and Dhaniya; The initial offenders among monks, In the Pātimokkha. 843. Similarly for nuns, In the Pātimokkha, the first offenders; Thullanandā and others, seven, all indeed become thirty. 844. The basis is of the person himself, of each and every one, in every way; Of that very basis, transgression is said. 845. But the mere designation, is fundamental, and so it is; Preceded by subsequently arisen rules for everywhere and for specific regions. 846. And the general rule, and also the specific rule; Preceded by one or both, thus it may be of nine kinds. 847. Therein, "Whatever monk should engage in sexual intercourse"; "Should take what is not given," such are the designations. 848. It is, "even a monk with an animal"; All such are declared as supplementary rules. 849. Also the subsequently arisen rule, when there is a subsequently arisen offense; It indeed came by way of the eight weighty rules. 850. And the leather mat, sandals with straps and without straps; And also permanent bathing, ordination by a group of five. 851. This is a local rule, indeed of four kinds by name; It is said to be only in the Middle Country, not elsewhere. 852. Indeed, the rest from this are declared as rules for everywhere; In meaning, it is only one here, like the pair of general rules, etc. 853. But an offense with a command, and also one without a command; And this by name is 'command', but 'causing to command' should be known. 854. But of all offenses, and in all training rules; Indeed all distinctions of parts should be understood by the discerning one. 855. Both by body and by speech, which arises for one doing; This is of action-origin, like the Pārājika by name. 856. What should be done by body and speech, which arises for one not doing; And that is of non-action-origin, like the first Kathina. 857. For one doing and not doing, which arises for a monk; That is from action and non-action, like the taking of robes. 858. But it may be for one doing, which may be for one not doing; That is from action and non-action, like the taking of silver. 859. Likewise it may be for one doing; Which for one doing and not doing; It may be from action and; That is also from action and non-action. . 860. All offenses, by way of perception, are of two kinds: declared as those with perception and those without perception for release. 861. When one is released from the perception of transgression, through its absence, this is declared as release by perception. 862. The other, however, is declared as release without perception. Again, all offenses, by way of mind, are of two kinds. 863. Declared by the good-minded as with mind and without mind. That which arises by way of a mind with intention, 864. This offense is called 'with mind'. Or, by way of being mixed with those with mind, this is 'without mind'. 865. All offenses are declared as of two kinds by way of fault: by way of blameworthy and blameless, from the fault of worldly convention. 866. In which, in the category of 'with mind', the mind is unwholesome, this is called 'worldly fault'. The rest are 'conventional faults'. 867. All offenses, by way of action, are of three kinds: bodily action, verbal action, and also both of these. 868. This is called the 'three-two' (triad-duad), the triad-duad of wholesome and so on. Having a wholesome or unwholesome mind, or a neutral mind, 869. One incurs an offense, not otherwise when incurring. Or being endowed with pleasant feeling, or connected with painful feeling and so on. 870. This characteristic is stated in all precepts. A master in Vinaya should apply and show it. 871. He who knows this tree with three roots, with new leaves, with four peaks, seven fruits, six flowers, two origins, and two branches,