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if not given with intent to strike; it is a pācittiya if given with intent to strike. For an unordained person, it is a dukkaṭa. For one whose intention is release, there is no offense. Disrespect is the act of disregarding an ordained person who speaks what is laid down, or disregarding the teaching spoken by him. For an unordained person who speaks what is laid down, or for one spoken to by him, or for one spoken to by another, or for one spoken to by what is not laid down, disrespect is a dukkaṭa. Causing remorse in a monk by saying, "You are under age, I suppose," or similar words, is a dukkaṭa for an unordained person. Entering a village without asking means, having seen a monk within the boundary of the inner precinct where it is appropriate to ask, without asking, "I ask permission to enter the village at an improper time," entering the village at an improper time. "Dīgho" is by way of sandhi. In times of danger, there is no offense. Eating in succession means "paro ca paro ca" (one after another) is "paramparā," the 'ma' sound is by way of sandhi. Therefore, "paramparā" is a word indicating the source of origin. It means receiving and eating from one after another. The intention here is this: for one invited by name with the five kinds of food, receiving and eating the five kinds of food, etc., from one after another, without having made a formal declaration face to face or indirectly, such as "I give my meal expectation to you" or "I make it optional," from the one who invited first, in reverse order of their meals, or from others. In times of illness, or during the giving of robes, or during the making of robes, there is no offense. 123. The connection is: going without putting away the bedding or sleeping places. The word "vā" (or) is for aggregation. Among the ten kinds of bedding mentioned in the Pācittiya (116) — "a cushion, a coverlet, an upper covering, a ground covering, a mat, a leather piece, a sitting cloth, a back covering, a grass mat, a leaf mat" — even one of these, if one having taken a rain-shelter, having spread out or caused to be spread out a bed or seat in a monastic dwelling, all-covered and protected, without removing it, in such a way that it is not eaten by ants and the like, and having gone past the enclosure of an enclosed monastery, or the precincts of an unenclosed one; and also, having spread out or caused to be spread out beds and seats such as couches, chairs, mattresses, and cushions in the open air during the rainy season, and having gone past the distance of a clod-throw by a man of medium strength, without an unordained person having removed them— this is the meaning. Otherwise than as stated, it is a dukkata. "Traveling with a woman" means having agreed with each other, "Let's go, sister, let's go, lady," and without having set a specific time, such as "today or tomorrow," but having set a meeting place at a door or on a road, traveling on a journey with a woman—this is the meaning. "Sitting with one by one" means one with one, that is, one by one, this is the meaning of her sitting. There is no sitting of one with one without the sitting of one with one, so when there is sitting of one with one, the bhikkhu who sits incurs a pacittiya—this is the intention. Or the reading is "ekāyekanisīdane" (sitting with each one). 124. By bringing up forms and the like, or by telling frightening stories, frightening an ordained person. A dukkata for an unordained person. In striking, giving a blow to an ordained person, even with a lotus leaf. A dukkata for an unordained person, even to an animal. No offense for one intending release. When being questioned by a Vinaya-holder in the midst of the Sangha, a different statement from the one questioned, a different response by another, is a different statement. Similarly, when being questioned, the refusal to speak out of a desire to harass, the state of being silent, is harassment. For one who makes a different statement and one who harasses, when the act of making a different statement and harassing has been performed by a ñatti-dutiya kamma, then for a different statement or harassment again, it is a pacittiya. However, if the kamma has not been imposed, it is a dukkata. Having seen some transgression, saying, "Friend, you have done this," Not wishing to speak of it, remaining silent, he harasses the Saṅgha, thus he is a harasser. Having committed misconduct, when questioned in the midst of the Saṅgha about an offense or a matter, not wishing to speak of it, covering up that statement with other words in a manner such as "who committed it, in what did he commit it?", he who speaks otherwise, he is called an "other-speaker." "Serious offense" refers to pārājika and saṅghādisesa offenses, but here it is only saṅghādisesa. Disclosure and concealment is "disclosure-concealment." "Disclosure-concealment of a serious offense" is a tatpurisa compound. For a bhikkhu who frequently commits offenses, for the sake of future restraint, whether making a limit on offenses and a limit on families or not, it should be done after three announcements. Apart from the bhikkhu's consent, for an unordained person, in a manner such as "this one, having discharged semen, has committed a saṅghādisesa," connecting the offense with the matter, in disclosing and announcing that serious offense, and in concealing it, having known it by any means, and in announcing or concealing a non-serious offense, but for an unordained person, in the former fifth training rule, and in other serious offenses, it is a dukkaṭa. In "hāsodaka" (water-play), the word division "hāse udake" (in play, in water) should be understood. By any body part, with the intention of play, in touching for play in places like the armpit. Indeed, touching for the purpose of play is play. For an unordained person, it is a dukkaṭa. "Playing in water" means in water above the ankles, with the intention of play, by diving and surfacing, playing. Indeed, play is here called "hāsa" (play/laughter). Playing in a boat, striking the water with the hand or a stick, or even playing by throwing things like gruel from a bowl, it is a dukkaṭa. For one without the intention of play, there is no offense. "Expelling from a dwelling" means expelling or causing a bhikkhu to be expelled from a Saṅgha dwelling. And here, for a single act, one offense; for multiple acts, offenses according to the number of doors. In expelling a person, in expelling his requisites, but in expelling an unordained person or his requisites, it is a dukkaṭa. (This does not apply) to those who do not behave properly, whether resident pupils or co-residents. in expelling, in expelling one's own trusted one from the monastery, but in expelling a quarrelsome one from the entire monastic complex, there is no offense. Regarding "sleeping without encroaching": knowing "he is old, sick, given by the Saṅgha," not encroaching upon the space of a bed or chair, or the approach of that bhikkhu entering or leaving, not entering, but in a Saṅgha monastery, with the intention "whoever feels crowded will leave," sitting or lying down. For a personal one, a dukkaṭa. Here, having pointed out "pācittiya," some well-known ones have been shown. But those unmentioned, being similar, should be understood as included by this general statement. How? In giving any alms with one's own hand to an ascetic or other sectary, and in requesting and eating choice foods such as ghee, fresh butter, oil, honey, treacle, fish, meat, milk, and curds for oneself, and in sitting down in a suitable family of a man or woman overcome by lust, and having been invited for one of the five kinds of food, whether that bhikkhu has eaten or not, without asking him, before or after the meal, to enter another family other than the one where he was invited, except for the time of giving sick-robes, and in eating the lodging-meal on a day other than one day, without being sick, and in requesting more than what was offered, having made a limit for the night or a limit for medicine, except for another offering or a constant offering, and in going to see an army that has left the village without such a reason, and even with a reason, in staying with an army for more than three nights, and while staying, in going to see the battlefield, the troop-gathering place, the army encampment, or the battle array, and in drinking surā, which is liquor made from rice, etc., and meraya, which is intoxicating drink made from flowers, etc., and without a reason like lighting a lamp or cooking leaves, for one who is not sick, in lighting a fire or having it lit, wishing to warm oneself, without taking a drop (of water to mark it), using a new robe; having designated a robe oneself, using it without having it re-designated; hiding or causing to hide a bowl or other belonging of a bhikkhu, even with the intention of jest; intentionally depriving a living being (animal) of life; intentionally stirring up again a legal question that has been settled according to Dhamma; intentionally traveling on the same road with a band of thieves, having made an agreement with them; when being admonished by bhikkhus about training rules, without considering anything else, saying, "I will not train in that"; disparaging a training rule; listening in on a dispute between these (bhikkhus), without the intention of "I will listen and then resolve it"; having given consent to a lawful act, later falling into a state of regret; when a decision is being made in the Saṅgha, departing without giving consent; when the united Saṅgha has given a robe, later falling into a state of regret; picking up or causing to be picked up a jewel or what is considered a jewel, outside a monastery or a dwelling— these are Pācittiya offenses. The explanation of the Pācittiya section is finished. 13. Explanation of the Section on What is Permissible for a Recluse "Samaṇakappa" means the usage of a recluse.