English
Thus even with one word, or with two words; That practice should be laid aside, and this is the method for undertaking too. 515. After the time of laying aside, he is called "normal"; Again at dawn, with one bhikkhu. 516. Of a bounded monastery, outside the two boundaries; From a place worthy of boundary, outside the unbounded. 517. Having gone beyond a clod's throw, and having stepped off the path; By a bush or a fence, indeed, by one standing in a concealed place. 518. By him, indeed, within the dawn, having taken the practice, by the wise one; Having announced at that dawn, when it has risen, in his presence. 519. Having laid aside the practice from there, indeed, he should go as he pleases; Indeed, within the dawn, if a bhikkhu has gone to anyone. 520. Having announced that practice, the wise one should lay it aside again; The rest should be understood from the commentary on accumulation. 521. He does not know the limit of offenses and nights; To whom it should be given, he is called "pure-end." 522. This very one, by the pure ones, the pure-end is considered of two kinds; Named "minor pure-end," and named "major pure-end." 523. Both kinds of this, for one not knowing the limit of nights; Partially or entirely, it should be given, or to one in doubt. 524. The other, the accumulated probation, is considered of three kinds; That is, "placing-accumulation," and "mixed with valuation." 525. Having committed an intermediate offense, indeed, for the bhikkhu who concealed it. When the days have passed, having shaken off, it is given. When the root day of the former offense has been determined; the later incurred offense, by combining, according to the rule. To the bhikkhu who requests, it should be given by the Sangha; This is declared as the 'shaking off and combining' probation. Likewise, among many, one, or two, or even many; whichever have been long concealed, according to the value of those. For offenses concealed for a shorter period than that, which should be given by combining, is called probation. Of various kinds of objects, all offenses, having made them all into one, the mixed one is considered to be given. For one who has completed probation, further penance should be given; six nights, according to whether concealed or unconcealed, two types. There, whichever is unconcealed, the offense that one has; to him should be given the penance, named 'unconcealed'. Whose offense is concealed, at the end of the probation; to him should be given the penance, which is called "concealed". Having gone with four bhikkhus, at dawn; and the place of the probation, specified in the manner. "I undertake the practice," or "the penance"; having taken that from them, having informed them, being skilled. He should place it near them, or the practice when they have gone; to a bhikkhu seen before, having informed, he should place it. And the method of giving it, the method of breaking the nights, etc.; should be known according to the Pāli and commentaries of the Samuccaya. Again, that penance having been observed, the Sangha of twenty members; should rehabilitate the bhikkhu according to the rule, restored to his former state. Even for one concealing an offense, probation does not exist; nor for a bhikkhuni's offense, when she conceals it herself. Having concealed an offense, or even not having concealed it; it should simply be observed, only the 'half-month' penance. Illuminating the wisdom of the Vinaya's methods; this supreme Vinaya decision; those who approach it, endowed with various methods, (approach) Vinaya. they attain skill in this method. Thus, in the Vinaya-Vinicchaya, the discourse on Saṅghādisesa is finished. Discourse on Undetermined Rules 542. With the delight of sitting in private, near a woman; Desiring to go, he covers himself, anoints his eye, eats. 543. In every application and application, there is a dukkaṭa everywhere; As he goes, step by step, and having gone, as he sits. 544. For the sitting of both, and by the count of applications; There is a pācittiya for him, many in many cases. 545. Even a blind person standing near, within twelve cubits; Does not commit an offense, even with a hundred women. 546. Even one with sight, having lain down, even merely sleeping; At the door of a closed room, even sitting, does not protect. 547. When there is a non-blind, discerning person, standing, knowing what is proper; There is no fault due to sitting, for one whose mind is distracted. 548. There is no fault for the insane and so on, even with the three offenses; The origins and so on are similar, to the first and last matters. First Undetermined Rule. 549. A non-blind, non-deaf, discerning person, whether a woman or a man; Standing within twelve cubits, would cause no offense. 550. Even a blind person who is not deaf, or a deaf person with sight; Does not commit an offense, this is of three origins. Second Undetermined Rule. Thus, in the Vinaya-Vinicchaya, the discourse on Undetermined Rules is finished. Discourse on Forfeiture 551. Linen, cotton, silk, hemp, jute, and wool; Six kinds of robes are stated, as allowable by origin. 552. Fine linen and fine wool, Chinese silk, Somāra cloth; That which is born of psychic power, and given by devas, these are in accordance with it. 553. The three robes, the accessory cloth, and the face-wiper; He should determine the sitting cloth, and also the mat. 554. Even for one day without, a bhikkhu should not dwell without the three robes; He should not dwell without having determined, the sitting cloth for four months. 555. Having dyed and given an allowable mark on the three robes; That which is suitable in measure, that should be determined. 556. The outer robe by its last edge, in length, a fist-span five cubits; And a fist-and-a-half across, that one, with its top end. 557. Even the Teacher's robes, it is declared, are suitable; This very measure for the upper robe is specified. 558. Five cubits in length, and across, the measure is two and a half cubits, or two cubits, for the remaining inner robe. 559. For robes new or not new, the outer robe is considered double; The upper robe is a single layer, and so is the inner robe. 560. But for robes taken from the season, the bhikkhu's outer robe is fourfold; Both the other two are said to be twofold; Rag-robes are suitable as one wishes. 561. Three, or two, or one, should be cut if it suffices; If none suffice, an extra one may be given. 562. For a bhikkhu wearing the triple robe uncut or unappropriated, a dukkata is said, and for using it improperly. 563. The half-moon, the quarter-moon, the circle, the half-circle; The open, the half-open, and even the arm-length for a bhikkhu. 564. Having shown all the methods, distinguished by five cubits and so on; The triple robe, cut appropriately for a recluse, should be made. 565. By giving, by not cutting, by taking without permission, by taking trustingly; And by turning to a lower state, and by abandoning the training. 566. By withdrawal, by destruction, by changing the mark; All dedication is broken, if there is a hole in the triple robe. 567. The size of the little finger's nail-back; A hole pierced through, destroys the dedication. 568. Even one thread uncut, does not break the dedication; By making it white, or by washing it with a dyer. 569. First giving a bolt, then cutting, one protects; Joining the two ends, then cutting, one protects. 570. Four or eight finger-breadths short, one or two across; A hole of a span in length for all three, breaks it. 571. In length, the sitting cloth is two spans; In width, one and a half, by the Sugata's span. 572. There are itch-covering cloths, two spans across; And four spans long, by the Sugata’s measure. 573. Six spans long, by the Sugata’s measure; And two and a half spans wide, should be the rain-cloak. 574. For one who makes it beyond these three, The Buddha declared a pācittiya for excessive cutting. 575. For a face-towel or a sitting-cloth, The measure is not specified as immeasurable. 576. With fringe, without fringe, all sitting-cloths and robes; Large, small, one or many are permissible. 577. One face-towel, or two, are always permissible; With fringe or without fringe, a sitting-cloth with fringe. 578. Without fringe, dyed, are permissible, not given as kappiya; The itch-covering is mentioned, and so is the rain-cloak. 579. Neither number nor measure for accessory cloths; “Beyond measure and number,” say those who know the custom. 580. Eight Sugata-fingers long, four fingers wide; That which is not subject to vikappa, is called the last robe. 581. A strainer-cloth, a bowl-cover, a bag for books, and so on; One should determine as an accessory cloth, the last robe. 582. It is permissible to determine many together; There is no fault in keeping them for the benefit of one’s mother and so on. 583. One should determine the rain-cloak for four months of the rainy season; Then, having revoked it, one should make it subject to vikappa thereafter. 584. The itch-covering, until the ailment subsides; Having determined it, thereafter, having revoked it, one should make it subject to vikappa. 585. “I determine this itch-covering, this undergarment”; Thus one should determine, this is the method for the rest. 586. “This itch-covering, that one,” even when not present; Having said so, one should revoke it, the wise one does so for the rest. 587. Having made a mental intention, and having touched it with the body; And having determined it verbally, determination is considered to be of two kinds. 588. All this has been said for the bhikkhu with the three robes; Thus having said, one should determine, that is a rag for requisites. 589. It is permissible to make a rag for requisites from the three robes; Thus, when questioned, it is said, the exemption is meaningless. 590. No, because it was said