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In other cases, an offense of wrong-doing. 365. With robes and other things, With one's own material desires; There is no fault for one who speaks, Praising service. 366. A woman perceived as a woman, Desirous of service; An appearance due to that desire, Knowing it at that moment. 367. These five factors here, Should be understood by the wise; Its origins and so forth, Are considered immediately similar. The Story of Service for One's Own Desire. 368. He receives a message, From a man or a woman; He investigates, it becomes grave, If he brings it back. 369. "Go to her, And report," being sent; Not seeing her, to another, Who must report it. 370. "Report," having said that, If he brings it back; The bhikkhu is not freed, From the Saṅghādisesa of go-between. 371. "Go and tell the woman, protected by her mother," being sent; Or another protected by her father, He speaks with doubt. 372. With the three factors, Of receiving and so forth, When the go-between is completed, A grave offense is declared. 373. A grave offense is stated for two, For paṇḍakas and so forth, for three; And for one in all cases, There is an offense of wrong-doing. 374. For a cetiya and for the Saṅgha, And for a sick bhikkhu; Going for a purpose, No offense is declared. 375. Humanity, and her, Inability to be spoken to; Due to receiving and so forth, It is considered to have five factors. 376. This is said to have six origins, And to be without intention; Not knowing the ability to be spoken to, Or the regulation. 377. Having taken the message, Approaching her with a bodily gesture; Investigating and carrying it, It would be grave from the body. 378. Having heard, just as he was sitting, The woman's words again; Reporting it to one who came there, From speech. 379. Not knowing the regulation, Doing that method with body and speech; Or carrying it, Grave from body and speech. 380. Even knowing, doing it, Grave offenses likewise; With the three intentional ones, From non-causes they arise. Discourse on Acting as a Go-between. 381. By those who asked themselves, a hut without measure; For one making for himself, with a site thus indicated. 382. Two Saṅghādisesa offences arise, a dukkaṭa in starting, etc.; If one is deficient, one grave offence would be. 383. To ask a person for help in work is permissible; By way of uprooting the rule, for one asking, a dukkaṭa. 384. Blameless handiwork, but to ask for it is permissible; This is not handiwork, for it is not any object. 385. For one asking for an ox, except for relatives and so on; A dukkaṭa is declared for him, by the uprooting rule, even for them. 386. Even if "We will give an ox" is said, to take it is not permissible; A cart, being a wooden article, but to take it is permissible. 387. In chisels, axes, spades, hatchets, etc., this is the rule; All that is not yet dwelt in, even to have it carried away is permissible. 388. In all creepers, etc., that are sufficient for a heavy article; If they belong to others, there is an offence, a dukkaṭa. 389. Indeed, in only three requisites, solicitation is not permissible; In the third, hints of conversation and signs are allowed. 390. "And in an unindicated site, a hut exceeding the measure; I will make" - having thought thus, even for one going to the forest. 391. Even for one sharpening an axe or a chisel, a dukkaṭa; For one cutting a tree, a dukkaṭa, together with a Pācittiya. 392. Thus, in the prior preparation, for the bhikkhu making a hut; One who knows the Vinaya should declare an offence according to the application. 393. But that which by two lumps will come to completion; A Thullaccaya offence arises in them, grave in the first and second. 394. No offence if to another he gives an unfinished hut; Similarly, having made the ground level, and even for one breaking that hut. 395. For one making a cave, a rock-shelter, or even a thatch of grass and leaves; Having excluded a dwelling house, or similarly for the purpose of another. 396. Having had the site indicated by bhikkhus, for the bhikkhu; Only by action it arises, the making. That is unlimited. 397. For one doing without pointing out, That would be from the act of doing. The rest, origination and so on, Are considered similar to a go-between. Discourse on the Training Rule of Building a Hut. 398. If, without pointing out the site, One should make a large one; A dwelling for one's own abode, A serious offence for him should be declared. 399. Even by exceeding the measure, There is no fault in a large one; Therefore, the state of not having origination from action One should discern. 400. Due to the absence of a fixed measure, A single Saṅghādisesa (offence); The rest, origination and so on, Is considered similar to the immediately preceding one. Discourse on the Large Building. 401. Pārājika offences were spoken, Twenty-four by the Teacher; Suitable for a bhikkhu, Among them, nineteen. 402. One accuses with a baseless charge, Having the intention to make fall; Whether pure or impure, By one of them, whoever. 403. A serious offence for him, When opportunity is given, should be declared; Similarly, when no opportunity is given, Together with a dukkaṭa offence. 404. "You are a cripple and a Nigaṇṭha; You are a novice, an ascetic; You are a householder, similarly an elder; You are one who observes the elder's vow, a lay follower. 405. You are immoral, of evil conduct, Rotten inside, oozing (with defilements)"; Even saying thus, for one speaking, A serious offence for him should be declared. 406. Face to face, with a hand gesture, Even for one accusing at that moment; If the other understands that, There is an offence for the bhikkhu. 407. A serious offence, having stood in front, For one causing to accuse by someone; By his word, word by word, For one causing to accuse, should be declared. 408. Then he also says, "Seen by me, Or heard"; For both of them, a Saṅghādisesa There is, no doubt. 409. Or having sent a messenger, Or a letter or a message; For one causing to accuse, an offence Is not, thus it is declared. 410. Similarly, with Saṅghādisesa offences, When spoken, for one intending to make fall; There is a Pācittiya offence, With other offences, a dukkaṭa. 411. For one with the intention of reviling, By oneself without giving opportunity; For him, together with a Pācittiya, And for one speaking, a dukkaṭa. 412. For one speaking indirectly, Even with seven offences; Similarly, for one doing an act, There is a dukkaṭa offence. 413. Not. For the mad, etc., it is endowed with five factors. Ordination in that person, is considered pure. 414. He accuses with a pārājika, by which it is baseless for him. The accusation is face-to-face, and he intends to make him fall. 415. Knowing at that moment, these five factors exist. This, however, arises from three sources, with intention, and is painful. 416. Taking even a little, a monk with a final offense, Should accuse, it is a grave offense, if he intends to make him fall. 417. Or he accuses with such perception, or causes another to accuse; There is no offense for the rest, it is considered immediately similar. 418. And whoever strives for the breaking of the united Sangha; Or taking a cause for schism, he stands proclaiming it. 419. He should be told by the monks, "Do not strive for schism"; Thus, "Do not stand against the Sangha, having taken up a cause for schism." 420. If, being told by them, he does not give it up; He should be admonished, he incurs a grave transgression. 421. A monk striving for the breaking of the Sangha, Seeing, hearing, or knowing, for not speaking, there is a dukkaṭa. 422. And going, he should be spoken to, even half a yojana or more; Even far away, one should go, if one is able immediately. 423. Even for one who, having been told three times, does not give it up; Even sending a messenger or a letter, there is a dukkaṭa. 424. At the end of the motion, a dukkaṭa is declared; And with two formal proclamations, there are two thullaccayas. 425. But when the 'yya' sound is reached, it stands as a grave offense; Indeed, all three, the dukkaṭa and others, cease for the monk. 426. But if the act is not done, and he does not give it up; For him, there is no offense by way of a Saṅghādisesa, it is declared. 427. But before the motion, or after, or at that very moment; If the 'yya' sound is not reached, even if he gives it up. 428. Or if he gives it up, or if he is admonished; Likewise, for the mad, etc., there is no offense, it is declared. Finished. 429. Indeed, if for a monk, fish or meat is prepared; And he is not doubtful about it, all that is permissible for him. 430. Knowing it was prepared for him, he incurs a dukkaṭa by eating; Likewise, for eating improper meat, even unknowingly. 431. The meat of elephants, humans, snakes, dogs, leopards; Lions, tigers, and bears, is improper meat. 432. A thullaccaya for human meat, for other meats a dukkaṭa; Prepared with intention is sacittaka, the rest is acittaka. 433. Having inquired about the meats, the monks' acceptance; This is what the experts in conduct say, the Vinaya-knowers declare. 434. This is of one origin, the admonition spoken; Bodily action, verbal action, inaction, painful feeling. The Story of Schism. 435. In the second schism, there is nothing to be said; Its origins and so forth, are considered the same as the first. The Story of the Second Schism. 436. A monk included in the recitation, who is of a difficult nature; Makes himself unadmonishable, which would be serious. 437. Even in this difficult person, in the description of the schism-maker; All the determination, should be understood by the method stated. The Story of the Difficult Person. 438. He who, by partiality and so forth, causes harm, is a family-corrupter. When an action is being performed, he incurs a serious offense. 439. Powder, leaves, fruits, flowers,