Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Vinayavinicchaya

Introductory Discourse to the Text

1.

Having bowed with my head to the most excellent Buddha, the matchless individual;
To the Dhamma that destroys becoming, and to the Saṅgha, free from taints.

2.

For the benefit of monks and nuns, being of composed mind;
I will explain concisely the Vinayavinicchaya.

3.

Unconfused, unmixed, with sweet meaning and phrasing;
This supreme Vinaya arrangement brings about understanding.

4.

For those crossing the boundless, the essence of the Vinaya-ocean;
For monks and nuns, it becomes a delightful ship.

5.

Therefore, listen to me attentively, as I speak,
On the method of Vinaya, the Vinayavinicchaya, with an undistracted mind.

Bhikkhuvibhaṅga

Pārājikakathā

First Pārājikakathā

6.

In a threefold way, even sesame-seed size, with the intention of enjoying in the path;
Entering the sexual organ in an accessible place, he is defeated (pārājita).

7.

Whether entering, having entered, remaining, or even withdrawing;
A monk who approves of it, still under training, except for the act, is defeated.

8.

With a covered sexual organ, whether covered or uncovered;
Indeed, entering the path is the same, even with an uncovered one.

9.

With what is living, or not living, or with what is non-sentient;
Rubbing against what is non-sentient, if he approves of it there.

10.

It is in the field of pārājika, but defeated when entered;
In the field, he incurs a thullaccaya, and a dukkaṭa is also specified.

11.

With a corpse, or one identified, or one largely identified;
A man who engages in sexual intercourse is pārājika.

12.

Even with one largely identified, or one partially identified;
There is an offense of thullaccaya, in the remainder, an offense of dukkaṭa.

13.

Leaving aside only the sign, even with the body identified;
In that sign, even engaging in sexual intercourse is a defeat.

14.

When contact with an inflated corpse occurs, in all cases, there is a dukkaṭa;
What is identified and not identified, all is in a dead body.

15.

But having cut, or having carved, or having uprooted the sign;
From the contraction of the wound there, engaging touches a thullaccaya.

16.

Then, with sexual passion, from the fallen sign;
To her who is attempting, a dukkaṭa for the lump of flesh.

17.

Even with a nail-sized piece of flesh, or sinew being there;
Engaging in sexual intercourse, with a living being, he is defeated.

18.

In the ear-hole, eye, nostrils, bladder, or wounds;
Entering the sexual organ, with lust, he touches a thullaccaya.

19.

In the remaining body, in the armpits, thighs, etc.;
If lust is present, he incurs a dukkaṭa while engaging.

20.

In horses, cows, buffaloes, camels, donkeys, elephants;
In the nostrils, bladders, he touches a thullaccaya while engaging.

21.

Similarly, in all animals, in the eyes, ears, wounds;
In the remaining bodies, he incurs a dukkaṭa while engaging.

22.

In their fresh bodies, when dead, if engaging;
There may be a threefold offense, if there is a threefold field.

23.

Externally, with sexual passion, at the female sign;
For him touching with a sign, there would be a thullaccaya.

24.

With passion for bodily contact, with the sign or the mouth;
For him touching the female sign, it would be a grave offense.

25.

Likewise, with passion for both, the sign of a male;
For him touching with a sign, there is an offense of dukkaṭa.

26.

The sign with the sign, of a female animal;
Touching incurs a thullaccaya, from sexual passion.

27.

With passion for bodily contact, of a female animal;
Touching the sign with the sign is considered a dukkaṭa.

28.

Having inserted the sexual organ, into the mouth, making it a circle;
Having made it go into the air there, he incurs a dukkaṭa when withdrawing.

29.

Likewise, with the four sides, the lower surface of a woman;
Without touching, having entered, he incurs a dukkaṭa when withdrawing.

30.

In the flesh of the uprooted lip, or in the hairs coming out;
Or in the teeth, attempting, he would incur a thullaccaya.

31.

Having made bone contact, in the path, from twofold passion;
Whether semen is released or not released, he incurs a dukkaṭa while attempting.

32.

Embracing a woman with sexual passion incurs a dukkaṭa;
The same principle applies to hand-holding, caressing, kissing, etc.

33.

Snakes without feet, fish, pigeons even with two feet;
Iguanas with four feet below, these are the grounds for pārājika.

34.

The mind desiring to engage, the entry of the path into the path;
These two elements are stated for the first and last ground.

35.

A dukkaṭa is described as being adjacent to the first;
But for the remaining three, a thullaccaya is declared.

36.

"There is no offense," should be understood for a monk who does not know;
Likewise, for one who does not approve, but for one who knows and approves, there is an offense.

37.

In Vinaya, in the cessation of wrong, in the supreme;
In the guidance of the good, in guidance;
He is skilled, devoted to effort, not delighting;
Here, one delights in what is essential in his own opinion.

38.

This thought of benefit, thought;
Has known, a joy arisen, arisen;
May he, with the teaching of Māra's snare, teaching;
Be equal to the protector, with protection.

Thus ends the First Pārājikakathā in the Vinayavinicchaya.

Second Pārājikakathā

39.

Beginning, ending, taking, or taking in the mode of conduct;
Spoiling likewise from the place, or causing to move, he is defeated (pārājita).

40.

There, due to the many kinds of goods, the five;
These ten removals should be understood by the discerning.

41.

By one's own hand, command, and cession, purpose being achieved;
Abandoning the burden, this is the fivefold by one's own hand.

42.

Prior association, and also taking by arrangement;
Symbolic action, omen, the fivefold beginning with prior association.

43.

Theft, force, contrivance, concealed straw, etc.;
These five removals should be understood by the wise.

44.

Object, time, value, and use, these five;
Having known these, judgment should be made by the wise.

45.

Seeking a second spade or basket;
Going with the thought of theft incurs a dukkaṭa from prior association.

46.

Cutting wood or a creeper that grows there;
A dukkaṭa in both cases is stated from simultaneous association.

47.

Digging the earth, or removing dust;
Touching a pot, there is an offense of dukkaṭa.

48.

Having placed a noose in the mouth, or a pot tied to a stump;
The difference in place should be known, by one who understands, based on the bindings.

49.

Two places in one, a pot tied to a stump;
Or a ring, placed at the root of a tree, or made so.

50.

For him who is removing the stump, or cutting the chain;
A thullaccaya, then if he moves the pot from its place, he is defeated.

51.

First, having removed the pot, then again;
If he moves the stump or the chain from its place, the same principle applies.

52.

Scraping from here and there, protecting, taking away at the root;
He is defeated as he makes the ring go into the air there.

53.

If he cuts a tree that has grown, a dukkaṭa on the pot's head;
Cutting near it, there is a pācittiya, it is said.

54.

If he shakes goods inside the pot;
Or moves it around there, there would be a thullaccaya for him.

55.

Taking away goods from the pot, he cuts his fist;
Or having gone into a container, the monk is defeated.

56.

A necklace or a garland, attached to the pot with a thread;
If he shakes it, according to the object, he is defeated if he moves it from its place.

57.

Drinking ghee, etc., whatever it may be, filling a foot;
With a single attempt, he is defeated when it is drunk.

58.

Having made an abandonment of the burden, drinking again and again;
Even if he drinks the entire pot, there is no defeat.

59.

If he throws something, a little item, into an oil pot;
That oil, worth a foot, he drinks surely that much.

60.

As soon as it is released from the hand, the thought of theft is destroyed;
Even without pulling out the pot, if he pours out the oil, it is the same.

61.

Having known the scattering of oil, thrown into an empty pot;
The oil that is drunk and that item, he is defeated as he removes them.

62.

Breaking the oil there, throwing it away in the same way;
Burning it or making it unusable, there is a dukkaṭa.

Ground-level Story.

63.

Having placed, or spread out, a cloak, a covering, etc.;
Having wrapped and removed, he is defeated when released from the place.

64.

The opportunity touched by the near side, from the far side;
If he pulls beyond what incurs a pārājika, even directly.

Platform Story.

65.

The mouth and beak in front, and the end of the tail feathers in the back;
The wings on the two sides, and the toenails below likewise.

66.

And also upward, the tip of the crest, when going in the sky;
For a peacock, there are six boundaries, which should be understood by the discerning.

67.

A monk, "I will seize the peacock belonging to an owner," in the sky;
He stretches out his hand, or stands in front of it.

68.

The peacock moves its wings in the sky, but does not go;
There is a dukkaṭa for obstructing the going, and also for touching it.

69.

If he disturbs the peacock from its place, if he shakes it;
In such a shaking, a thullaccaya is declared.

70.

Not having taken hold, or having taken hold, with his own hand;
If he moves the peacock from its place, he himself is defeated from that place.

71.

The opportunity touched by the tip of the beak, or by the end of the tail feathers;
Or the monk with the end of the tail feathers, touched by the tip of the beak.

72.

Whoever exceeds the peacock, he is said to move it from its place;
The same principle is shown for the feet, crest, and wings.

73.

When going in the sky, the peacock hides in the hand;
Caressing it only in the hand, is called shaking.

74.

If he takes that peacock feather with the other hand, the monk is fallen from his place due to moving it from its location.

75.

But if he brings his hand near the other peacock feather, there is no offense; having flown up, it hides itself.

76.

Seeing it hidden in the limbs, if he goes with the intention of stealing, he incurs a thullaccaya for the foot, and a parajika for the second.

77.

For a peacock feather standing on the ground, the wise one should explain three locations: the feet and the handle.

78.

Then, even if a hair-tip's worth of the peacock feather is (lifted) from the ground, there is a pārājika for that monk who lifts it.

79.

If gold or other (valuables) being cut fall into the bowl, there is a pārājika for him when lifting it with his hand.

80.

If, without lifting it, he goes with the intention of stealing, he should declare a pārājika at the second footstep.

81.

This same method should be understood for (something in) the hand, cloth, or on the head; that is its location, wherever it is situated.

Ākāsaṭṭhakathā.

82.

Whatever is on couches, chairs, etc., with the intention of stealing, a dukkata for touching whether touched before or not.

83.

If a robe is placed, having been gathered up, on a bamboo (frame), having made the near and far sides a single load.

84.

The space touched by the robe is called its location; but the entire bamboo frame for robes is not considered so.

85.

If the near side is touched by the space, or the far side, or the far side is touched, or again the near side.

86.

Or the right side is touched, or the left side, falling away is when he transgresses the place touched by the left side.

87.

Furthermore, when lifting the robe up from the bamboo (frame), when a hair-tip's worth is lifted, there is a pārājika for him.

88.

But when the robe is placed having been tied with a string, there is a thullaccaya when untying it; when it is freed, it touches a pārājika.

89.

For the monk unwinding (a robe) placed wrapped on a bamboo (frame), the same method (applies) when breaking a ring or releasing (it).

90.

For a robe spread out and placed on a bamboo frame, when it is gathered up and taken away, the decision is like (taking away) the robe itself.

91.

Whatever goods are placed, having been put into a string bag and hung up, falling away is when taking that from the string bag, or together with the string bag.

92.

On a spear, etc., (or) on elephant tusks, when (items) are placed in order, when taking hold of the tip or the base and dragging (it away).

93.

There is a pārājika when transgressing the space touched; when lifting directly upwards, the pārājika is with a hair-tip.

94.

But if he stands facing a wall and pulls (it), falling away is when transgressing the space touched by the near side to the far side.

95.

Likewise, for that (item) on the far side, when that monk pushes (it); this same method (applies) when it is placed leaning against a wall.

96.

When shaking a palm tree, the fruit fulfills the item (value); when it is freed by that bond, there is a pārājika in that.

97.

If he cuts a cluster of palm fruits, there is a pārājika; this same method (applies) for the remaining trees, flowers, and fruits.

Vehāsaṭṭhakathā.

98.

When going to the location of the treasure, there is a dukkata with each footstep; likewise in deep water, and in diving, etc.

99.

Among the flowers born there, the flower by which the item (value) is fulfilled, he should declare a pārājika for cutting that flower.

100.

On the side of a single stalk (of) water lilies (uppala), it is not cut off from there until it protects it.

101.

Even if the owner has cut off and placed the flowers, the decision should be understood according to the method stated earlier.

102.

Flowers tied in a bundle, by any of six modes, if he moves those from their place by any mode, it is lost.

103.

But when a cluster of flowers is placed on the surface of the water, if, having moved (it), he removes the flowers from their place in the water, he falls.

104.

If he intends, "I will take (it) here," he protects (it); when lifting (it) from the place it was, he is said to be ruined.

105.

For that which is highly elevated, the location is the entire water; but when uprooting the flower from there and lifting it straight up.

106.

When it is freed from the water at the end of the stalk, there is a pārājika; if it is not freed from the water, a thullaccaya is declared.

107.

But if, having taken hold of the flower, he bends (it) down and uproots (it), the water is not its location; it is lost at the moment of uprooting.

108.

Whatever fish belonging to an owner, he takes with the intention of stealing, even with a hook, or a net, or by hand, or with a trap.

109.

When he takes (them) thus, the item (value) is fulfilled by whatever fish; when that is merely lifted from the water, there is a pārājika.

110.

The location of aquatic beings is, indeed, the entire water; when releasing (it) from the water, there is a pārājika from the water.

111.

A water creature that has risen from the water and falls on the shore, when taking that, one should determine the offense by the value of the goods.

112.

For the purpose of killing the fish, in a pond or even a river, having put "fish poison" in a low-lying area and gone away.

113.

Later, if the fish, having eaten the fish poison, float, there is a pārājika when taking the dead fish with the intention of stealing.

114.

When taking with the perception of paṃsukūlika, there is no offense at all; when they are being brought by the owners, it is declared to be the giving of goods.

115.

If the owners, having taken the fish, go away without protection, when taking those remaining, there is a dukkata with the intention of stealing.

116.

Those skilled in the Vinaya say there is no offense in the undrinkable; this same method (applies) to the remaining aquatic creatures, such as turtles, etc.

Udakaṭṭhakathā.

117.

"I will steal a boat or goods in a boat," offenses are stated for the lifting of the feet of a monk going thus.

118.

For a boat tied in a swift current, the tying is considered the single location; for a monk, when that is merely released, the wise say there is a pārājika for him.

119.

In still water, the tying is the location of the boat; when dragging (it) forwards, backwards, or sideways.

120.

Transgressing the boat, (i.e.) the space touched and contacted by one side to the other side, there is a pārājika for him.

121.Thus –

Even a hair-tip's worth lifted upwards, freed from the water; and the bottom of the boat touched by the gunwale.

122.

But when tied and placed on the shore in still water, the tying and the standing space are considered the two locations of that (boat).

123.

There is a thullaccaya first, in releasing the tying; afterwards, if he moves (it) from its location by some means, he falls.

124.

Having moved (it) from its location first, afterwards releasing the tying, this same method is stated for a monk with the intention of stealing.

125.

But for a boat raised up, turned upside down, and placed on land, the space touched by the gunwale is the location of the boat.

126.

The demarcation of the location should be understood by five modes; when moving (it) from anywhere, a person incurs a pārājika.

127.

This same method should be understood for a boat turned upside down; and for a boat placed on top of small supports.

128.

If, with the intention of stealing, having boarded a boat standing at a landing place, there is a pārājika when propelling (it) with an oar or a paddle.

129.

If, having raised up an umbrella, or having lifted up a robe, having made (it) similar to an ornament, he causes the wind to take (it).

130.

If a strong wind comes and carries the boat, the boat has been carried by the wind alone; there is no offense at all.

131.

Whatever, by itself, comes to a village landing place, if, without moving that from its location, he buys (it) and flees.

132.

There is no removal for the monk, it is declared to be the giving of goods; but if he moves (it) from its location when it is going by itself, he falls.

Nāvaṭṭhakathā.

133.

A vehicle (yāna) is a chariot, a conveyance, a cart, a handcart; (thinking) "I will remove a vehicle" or "a vehicle item."

134.

Going is said to be a dukkata, searching a second (dukkata); there is a pārājika when the opportunity to move (it) from its place exists.

135.

One should explain ten locations of a yoked vehicle; when driving that vehicle, having sat on the yoke.

136.

A thullaccaya should be determined for the lifting of the feet of the oxen; when the standing space of the wheels is transgressed, there is ruin.

137.

And for a vehicle not yoked, standing supported by the yoke, there are only three locations, based on the supports and the wheels.

138.

Likewise, when wood is placed on top of the yoke, and likewise, when it is placed on the ground with the yoke.

139.

If he moves (it) from its place forwards or backwards, there is a thullaccaya for each of the three; there is a pārājika for moving (it) from its place.

140.

Having removed the wheels, for one standing with the heads of the axles, one should determine two locations for the wood on top.

141.

Falling away is when dragging or lifting (it), transgressing the space touched; for whatever else is placed on the ground.

142.

One should explain five locations for the axles, the yoke, etc.; if, having taken hold of it in the sockets, he moves (it) from its place, he falls.

143.

For a wheel placed (with) the hub on the ground, there would be only one location; and the demarcation is fivefold.

144.

The two locations of that (wheel) touching the ground with the rim's side and the hub; ruin is when those are transgressed.

145.

Having seen an unprotected vehicle set out on the highway, having boarded (it) without asking, it is permissible to buy (it) and go.

Yānaṭṭhakathā.

146.

A load is fourfold: (carried) on the head, shoulder, carrying pole, and in the arms; of these, there is a dukkata for touching a load on the head.

147.

But if, with the intention of stealing, he slides (it) this way and that way, right on the head, there is a thullaccaya for him.

148.

If he puts down the burden and then steals it, that is considered a pārājika offense for him; even if he dislodges so much as a hair from the head, he is defeated.

149.

Having placed some burden on the ground with a pure mind, if he later lifts it with the intention of stealing, he is defeated.

150.

Here, as in the manner stated, in all the remaining instances of burdens, the judgment should be understood with mindful intelligence.

Bhāraṭṭhakathā.

151.

A dukkata offense is stated by the Sage for one who lays claim to a park (ārāma); he is defeated by practicing a contrary Dhamma, if he is defeated.

152.

For him who causes doubt, there would be a thullaccaya offense; he also is defeated by practicing a contrary Dhamma himself.

153.

If the owner relinquishes responsibility, and he says, “I will not give it,” a pārājika offense occurs for him and for all the false witnesses.

Ārāmaṭṭhakathā.

154.

If he seizes and takes away something from a Saṅgha monastery (vihāra), it is not accomplished, since there is no relinquishment of responsibility by all.

Vihāraṭṭhakathā.

155.

Having removed the awns of rice and other grains and taking them, either by shaving them off with a knife or by cutting them off with his hand,

156.

If in any seed or plant, he fills his fist with the awns, when that is freed from its binding, a pārājika offense occurs for him.

157.

But an uncut stalk, bark, or even a small amount of a long blade of rice, he protects without extracting it.

158.

If he intends, “Having crushed this, I will winnow it, and having threshed it, I will take the grain from here,” and protects it,

159.

There is no offense in crushing and extracting or even in threshing; but a pārājika offense occurs when he puts it into his own vessel.

160.

Knowingly, even so much as a hair’s tip of another’s land, if he moves a boundary marker with the intention of stealing, it is a pārājika offense.

161.

But that is so when there is relinquishment of responsibility by the owners; this land is said to be invaluable, therefore it is spoken thus.

162.

If it must be taken, which is with two boundary markers, first there is a thullaccaya offense for those, and the second is a pārājika offense.

163.

The bhikkhu who wishes to make known, “This is my property,” and stretches out a rope or drops a stick incurs a dukkata offense.

164.

With whichever two actions, it would become his own property, first there is a thullaccaya offense for those, and in the second, a pārājika offense.

Khettaṭṭhakathā.

165.

In the field, as stated, is the judgment for the site of a building; it should also be stated in the village, there is nothing unprecedented.

Vatthuṭṭhagāmaṭṭhakathā.

166.

Grass or leaves or vines or even wood, it should be dealt with according to the value of the item, when taking what grows there.

167.

But in the case of a very valuable tree, it is lost even when merely cut down; a tree that has been trimmed and placed is not to be taken by anyone.

168.

Having cut and placed it at the root, but halfway into the tree, it is permissible to take it, saying, “It has been abandoned by the owners.”

169.

There is no offense for one who takes what is marked with lac or connected with ropes, or what is dwelt upon, or made, or what is perishing.

170.

He who, having reached a place of protection, having done meditation subjects and so forth, while thinking in his mind of something else, there would indeed be a penalty for the item.

171.

From boars, tigers, bears, hyenas, and so on; for the sake of escaping danger;

If he thus goes beyond that place, there is no offense, but a penalty for the item.

This place of protection is significant due to avoiding customs duties; therefore, a dukkata offense is specified for one who leaves that place.

173.

For one avoiding this, with the intention of stealing, a pārājika offense is specified by the Teacher, even when going through the air.

174.

Therefore, here especially, a bhikkhu who is dear and virtuous should be conscientious and mindful.

Araññaṭṭhakathā.

175.

In a time when water is scarce, water stored in a container, having drawn it out and poured it in, or even having made a hole,

176.

In a well or pond, if he brings his own container, it should be specified according to the value of the item.

177.

For one who cuts a boundary, prior to the act of theft, along with beings, a dukkata offense is declared.

178.

Standing inside, standing outside, cutting in both places, it should be done from the outside to the inside, from the inside to the middle.

Udakakathā.

179.

By turns, the novices bring tooth-cleaners from the forest, and if they also bring them to their teachers,

180.

Until they hand over to the Saṅgha what they have cut, all that they have brought is their own property.

181.

Therefore, for a bhikkhu who takes that with the intention of stealing, since it is a valuable item of the Saṅgha, defeat occurs according to the value of the item.

182.

When it is handed over by them, from then on it belongs to the Saṅgha; there is no offense of theft for one who takes it.

183.

Because it is unprotected, not to be divided according to seniority, and common to all, this is not like something else.

Dantakaṭṭhakathā.

184.

He either sets fire or beats it all around with a weapon; or he beats it with poison, called maṇḍūkaṇṭaka.

185.

By whatever means the tree perishes or is burned, everywhere a penalty for the item is declared for that bhikkhu.

Vanappatikathā.

186.

From the head or from the ear or from the neck or from the hand, either having cut or removed it, he takes it with the intention of stealing.

187.

A pārājika offense occurs as soon as it is removed from the head and so forth; a thullaccaya offense occurs for one who is pulling and tugging.

188.

Without taking the bracelet or armlet from the hand, he keeps rubbing and moving the upper arm back and forth.

189.

If a thief makes that go into the air and protects it, that is not like a bracelet at the base made of animate matter.

190.

If he snatches the garment that someone is wearing, but the other person, out of shame, does not immediately release it.

191.

And the thief pulls, and that other person protects it; a pārājika offense occurs as soon as the garment is released from the other person’s hand.

192.

For one who carries an item with its container, at the first step, there is a thullaccaya offense; if he goes beyond that, he would fall on the second step.

193.

If, threatening, with the intention of stealing, he causes an item to fall, a pārājika offense occurs as soon as the item is released from the other person’s hand.

194.

Or else, having planned it, he causes it to fall; a dukkata offense is stated for him who causes it to fall, and also for one who touches it.

195.

If he makes it tremble according to the object, and moves it from its place, he falls; there is no offense for one who says, “Stay, stay,” even if it is dropped.

196.

Having come with the intention of stealing, he later takes that; a pārājika offense occurs for him upon removing it, when the owners have gone to the storehouse.

197.

For one who takes it with recognition, there is protection in the taking; there is a penalty for the item when taking it with the perception of refuse rags.

198.

And he, having been told, “Stay, stay,” having dropped the item, having thus relinquished responsibility, flees in fear of the thieves.

199.

For one who takes it with the intention of stealing, there is a dukkata offense in removing it again; a pārājika offense occurs for one who does not give what should be given.

200.

“Why? Because it was dropped by his action,” it is stated respectfully in the Mahāaṭṭhakathā, but it does not appear in other commentaries.

Haraṇakathā.

201.

For a bhikkhu who speaks a deliberate lie, saying, “I did not take it,” because of the initial act of theft, there is a dukkata offense.

202.

“Perhaps he will give what was secretly placed by me for him,” in this way, when doubt arises, there would be a thullaccaya offense for him.

203.

When there is no enthusiasm for giving that, if another relinquishes responsibility, when both have relinquished responsibility, the bhikkhu is defeated.

204.

Intending not to give it in his mind, if he says, “I will give it” with his mouth, a pārājika offense occurs when the owner relinquishes responsibility.

Upanidhikathā.

205.

Standing inside the customs boundary, if he causes it to fall outside, if it certainly falls from his hand, a pārājika offense occurs as soon as it is released.

206.

Having become stuck on that tree or stump, or even being struck back by the wind, he protects it if it falls inside.

207.

Having fallen on the ground, if that item then rolls and enters inside, a pārājika offense occurs for him.

208.

If, having stopped and stopped, it rolls and enters, there is a pārājika offense; if it enters having rolled without stopping, there is protection.

209.

In the Kurunda Commentary and so on; that should be taken from the essence, and it appears fitting.

210.

If he himself rolls it, or if he causes it to be rolled by another, that which is rolling without stopping, having gone, is destructive.

211.

If, having stopped and stopped, it goes outside from inside, there is protection; it rolls and rolls by itself, having been placed with a pure mind.

212.

If he places that on a vehicle or elephant that is moving, for the sake of taking it outside, there is no offense even when it is taken out.

213.

When it is placed on a stationary vehicle, if it moves without his action, even if there is the intention of stealing, there is no offense.

214.

If he makes that vehicle move, having placed a jewel on the vehicle, there would be a pārājika offense for him when the boundary is crossed.

215.

In the customs station, it is proper to go having given the customs duty that is due; the rest of the path of the story here is similar to the Arañña Commentary.

Suṅkaghātakathā.

216.

A slave born in the house, bought with wealth, or given by someone, or brought from Karamarā, there is a pārājika offense for one who takes him.

217.

There is no offense for one who takes a freeman, a human being, even if placed by his mother or father.

218.

Wishing to make him flee, having lifted him up with his arms, if he moves him slightly from his standing place, it is a pārājika offense.

219.

Having struck a slave with his foot, preventing him from going where he wants; the offenses declared for him are thullaccaya, etc.

220.

Even dragging him after grasping his hand, etc., is defeat; this same method applies to saying, "Go away, flee!"

221.

If someone is already fleeing with speed, and he says "flee"; there is no offense entailing expulsion for the bhikkhu.

222.

But if he speaks to one going slowly, and that one then goes quickly; expulsion occurs by his words.

223.

If, after fleeing to another village or town; he sees him gone from there, and then chases him away, it is defeat.

Account of living beings.

224.

If, with the intention of stealing, he touches a box with a snake in it, it is a dukkata; if he makes it move according to the circumstance, he is expelled by moving it from its place.

225.

But if he opens the box, then when he is about to take out the snake; defeat occurs when it is freed from the bottom of the box, or from the tail.

226.

If, having hissed and pulled the snake out by the tail from the mouth rim; expulsion occurs as soon as it is freed from that snake box.

227.

But if, having opened the box, he calls it by name; if that snake comes out, then it would be a pārājika for him.

228.

Having done likewise, or with the sounds of frogs or mice; if they come out when he calls them by name, it is defeat.

229.

Even without opening the mouth, if he makes a sound like that; if a snake comes out by any means, it would be a pārājika.

230.

If the snake flees on its own when the mouth is opened; if he does not call it, it is declared to be an offense requiring forfeiture.

Account of beings without feet.

231.

Whatever a person does to an elephant with the intention of stealing, such as providing food; for him, there are offenses, such as the three kinds of dukkata.

232.

For an elephant standing in a shed, even in the inner courtyard; the place, the shed, the site, and the courtyard are all included.

233.

The standing place and the tether are for both an untethered and a tethered elephant; therefore, a wise person should arrange for the elephant to be taken away under their control.

234.

But for an elephant standing outside the city; the standing place should be regarded as the place, and he should arrange it by the path of the feet.

235.

For an elephant lying down, that is one place, if he makes it get up; as soon as it has gotten up in that place, it would be a pārājika for him.

236.

This same method should be understood for horses, buffaloes, etc.; nothing at all needs to be said about bipeds or multipeds.

Account of quadrupeds.

237.

Having recognized that (something) belongs to another, if with the intention of stealing, he moves heavy wealth from its place, he is expelled by the removal.

238.

There is no offense if he has the perception of ownership, in the case of animals; in the case of taking something on temporary trust or taking something belonging to a ghost.

239.

The judgment freed from the Pali; we will discuss that from another source, in the miscellaneous section.

240.

That second pārājika, spoken by the Conqueror; which is free from many defilements; its meaning has been spoken concisely by me; who is capable of speaking of it completely?

Thus ends the account of the second pārājika in the Vinayavinicchaya.

Account of the Third Pārājika

241.

Knowing (it to be) a human being, whoever separates (him) from life; or throws a weapon at him, or speaks in praise of death.

242.

Or describes a means of death, he also is defeated; he should be known as irreparable, like a stone split in two.

243.

The six modes of incitement to the taking of life have been spoken by the Great Sage; namely, doing it himself (sāhatthika), ordering another (āṇattika), throwing (nissaggiya), setting up a trap (thāvara), etc.

244.

Therein, doing it oneself (sāhatthika) is considered to be doing it personally, either with one's own body or with something connected to the body.

245.

The method of ordering another (āṇattika) is (like this): "Having struck that person in such a way, kill him," (said) by a bhikkhu.

246.

The method of throwing (nissaggiya) is the dropping of an arrow, etc., with the intention of killing from a distance.

247.

This (mode) is setting up a trap (thāvara), by a means that cannot move, for the purpose of killing another.

248.

Chanting a mantra with psychic power (vijjāmaya) with the intention of killing another; is considered the fifth mode.

249.

That psychic power (iddhimaya) that is capable of killing, which arises from kamma and its result; is declared to be the (sixth) mode.

250.

Each one therein is declared to be twofold; that is, specific and non-specific; this, however, is the difference between them.

251.

Even when there are many, if he delivers a blow aiming at one; he is bound by that kamma through the death of that very one.

252.

Even in a non-specific blow, if there is death of any living being; expulsion occurs due to the blow being the cause.

253.

Whether he dies as soon as he is struck, or later, or both; the killer is bound by that kamma in the very striking.

254.

Thus, the doing it oneself (sāhatthika) should be understood, and likewise the ordering another (āṇattika); with this much, two modes have been shown concisely.

255.

Object, time, place, weapon, posture; and the specific act of doing: these six are the determinants in ordering.

256.

"Object" is said (to be the person); time is the youth, etc., of beings.

257.

Place should be understood as village, etc.; weapon is that which kills beings; posture is.

258.

Piercing, splitting, cutting, or striking; the specific act of doing (is this).

259.

If, having been ordered, "Kill that one," he kills another; or having been told, "Having struck (him) in front, kill (him)."

260.

If, having struck (him) behind or to the side, he kills (him); there is a discrepancy in the object ordered, but the originator is freed.

261.

Without transgressing that object, if he kills according to the order; for both, at the appropriate time, it is declared that they are bound by kamma.

262.

The one who is ordered, "Kill (him) today in the forenoon"; if he kills (him) in the afternoon, the originator is released.

263.

That one is said to be ordered; the Great Sage (says he is) bound by kamma; discrepancy in time; that fault belongs to the one who does not obey the order.

264.

"Kill (him) today in the forenoon or tomorrow"; when it is not specified; if he does not kill (him) at any time in the forenoon, there is discrepancy.

265.

In all kinds of time differences; the specific and the discrepancy, should be understood by one who distinguishes.

266.

Having been told, "Kill that enemy who is in this village"; if he kills (him) standing anywhere.

267.

There is no discrepancy for him, both are bound by kamma; having been ordered "only in the village," or with certainty in the forest.

268.

Or having been told "only in the forest," if he kills (him) in the village; the discrepancy should be understood, the originator is released.

269.

In all kinds of place differences; the specific and the discrepancy, should indeed be understood by the wise.

270.

Having been ordered "kill (him) with a weapon" by someone; if he does not kill (him) with any kind of weapon, there is discrepancy.

271.

"Kill (him) with this knife"; or (having been told), "Kill this enemy with the sharp edge of this sword".

272.

Having been told thus, if he kills the enemy with the other edge; or with the blunt end, there is indeed discrepancy.

273.

In all weapon categories; the specific and the discrepancy, should be understood in particular.

274.

Having been told by another, "Kill him while he is walking"; if he kills him sitting, there is no discrepancy.

275.

"Kill (him) only sitting," or "only walking"; having been told, he kills (him) walking or sitting, in due order.

276.

Discrepancy should be known by the bhikkhu who knows the Vinaya; and in all postures.

277.

Having been ordered by another, "Kill (him) by piercing (him)"; if he kills him by only piercing (him), there is no discrepancy.

278.

Having been ordered by another, "Kill (him) by piercing (him)"; if he kills (him) by cutting (him), there is discrepancy.

279.

Even in acts of doing; the judgment about the specific and the discrepancy, should be understood.

280.

Long, short, thin, fat, black, or even white; having been ordered without specification, "kill (him)" by someone.

281.

That one who has been ordered, if he kills someone like that; there is no discrepancy there, expulsion occurs for both.

282.

If, aiming at a certain human being, he digs a ditch; for the one digging, when there is a fall into it, the offense is dukkata.

283.

When suffering arises there, there would be a thullaccaya for him; if, having fallen, he dies there, there would be a pārājika for him.

284.

If, having fallen, (he dies) in another (place), there is no fault; if, however, the pit has been dug without specifying (anyone).

285.

"Whoever falls here, let him die"; however many die having fallen, there are that many offenses for him.

286.

In the case of an immediately effective cause, he should declare an immediately effective offense; likewise, for thullaccaya and the others, there are thullaccaya and the other offenses.

287.

If a pregnant woman falls into it, and she dies with the fetus; there are two instances of taking life, but only one if it is just the destruction of the fetus.

288.

If he chases thieves there, and having fallen, (someone) dies; it seems that there is a pārājika for the one who dug the pit.

289.

If, having caused enemies to fall there, the enemies kill (them); or if they kill (them) having fallen there, or if, having taken (them) outside.

290.

If, having created a pit, beings born spontaneously die; or if they are unable to get out, in all cases there is defeat.

291.

In the digging with the intention of (harming) yakkhas, etc., when suffering arises; dukkata (is the offense), (but if there is) death, thullaccaya, etc., according to the object.

292.

But in a pit dug with the intention of (harming) human beings; there is no offense even if yakkhas, etc., die having fallen (into it).

293.

Likewise, when the bhikkhu digs with the intention of (harming) beings such as yakkhas; this same method applies even if human beings die having fallen (into it).

294.

If, not specifying (any particular) "living being, let them die having been trapped here"; he sets a snare there, if living beings are trapped.

295.

As soon as it is released from his hand, there would be a pārājika for him; in the case of an immediately effective cause, it is indeed an immediately effective offense.

296.

In a snare made with specification, when (the snare) is set without specification; with regard to trapping others besides those (specified), it is declared that there is no offense.

297.

If a snare is given to another, with or without the binding cord; it is determined that the originator is indeed the one bound by kamma.

298.

If he, by whom even a noose has been loosened or removed, makes it firm again, that is a binding of the deed for both.

299.

If someone, having removed the noose, goes away fearing evil, and another, seeing that, sets it up there again.

300.

If those trapped die while trapped, the one who set the original trap is not freed; only by removing the snare-stick from where it was placed is he freed.

301.

Even guarding it, there is no release from the snare-stick made by oneself; if another takes it up again and sets it up.

302.

Because of that, when beings die, the one who set the original trap is not freed; only by destroying it completely or burning it is he freed.

303.

Planting a stake, fixing a double-pointed goad, or with a pitfall or a snare, the decision is similar.

304.

There is no offense for a bhikkhu who is unintentional, unknowing, or of unsound mind, or who has the intention of death, or after death, or for one who is insane.

305.

Consciousness of a being in a human being, the intention is connected with death, the attempt to kill and the destruction by that attempt: these five factors are involved in killing a human being.

Thus concludes the Third Pārājika Account in the Vinayavinicchaya.

Fourth Pārājika Account

306.

Having created the state of non-attainment, and while behaving by depending on becoming, and without true knowledge, he might declare a distinction of jhāna and so on by indirect means.

307.

Through body or speech, or for that purpose, known in the path of communication, he is incapable, just as a palm tree whose head is cut off is incapable of growing again.

308.

Whoever reveals to another a jhāna, etc., that he does not possess, if he knows (that he doesn't possess it) he falls (from the Sangha); if he does not know, he incurs a thullaccaya.

309.

If it is said, "The bhikkhu who lives in your dwelling is a gainer of jhāna," and if he knows (that he doesn't possess it), he incurs a thullaccaya; if he does not know, he incurs a dukkaṭa.

310.

If one says, thinking that this Dhamma exists in oneself when it does not, due to false pride, then the rule is no offense; but if one does not wish to speak, or is of such a nature (e.g., insane).

311.

Having evil desires, the state of non-attainment of it, the communication to a human being, not by indirect means, and knowing that very thing: these five factors, the wise say.

312.

In the first, second, and last, there is no verbal command; the verbal command is only in the second and third, not in the others.

313.

The beginning is of single origin, twofold, from body and mind; the remaining are of triple origin, their factors are seven.

314.

The beginning is associated with pleasure and equanimity, the third with painful feeling; the second and fourth are said to be of three feelings.

315.

The first has eight cittas, the third has two; the second and fourth have ten cittas.

316.

Therefore, all this fourfold is said to be with intention; action, perception, release, and worldly fault are declared.

317.

This rule is fitting only in the offense; therefore, it should be taken as only in the offense by the discerning one.

318.

Mudupiṭṭhi, Lambi, Mukhaggāhī, Nisīdako: these four are analogous to the pārājikas.

319.

And four for bhikkhunīs; a bhikkhunī who is deranged herself, as well as the eleven incapable ones: all these are twenty-four.

320.

These pārājikas, twenty-four individuals, are said to be incapable of bhikkhu-hood, like a head severed from life.

321.

A paṇḍaka, an animal, one with both sets of organs, these three are inherently defective, with causeless rebirths.

322.

The five deeds with immediate result, one in communion with a thief, a defiler, one gone over to another sect: these ten are ruined by their actions.

323.

This decision, which is the essence, has been spoken by me regarding the pārājikas; by following that, a wise person can understand the remainder completely.

324.

In the Piṭaka, which makes intelligence arise, in the supreme Vinaya, endowed with various methods, one desiring the ultimate meaning should constantly study this.

Thus concludes the Fourth Pārājika Account in the Vinayavinicchaya.

Saṅghādisesa Account

325.

The mind of wanting to ejaculate, the effort of semen emission; except in a dream, that is a saṅghādisesa.

326.

If, by causing another to make an effort, he emits semen from his sexual organ, a grave offense is indicated for him.

327.

A thullaccaya is specified for one intentionally making an effort on his sexual organ, if semen is not emitted.

328.

A thullaccaya occurs for him who intentionally makes an effort, even by shaking in the air, if semen is not emitted.

329.

It is not allowable to fill a syringe with liquid and cause it to flow; for one playing with the genitals with his hand, there is a dukkaṭa.

330.

For one looking at the genitals of three women with a lustful mind, whether from the front or the back, there is a dukkaṭa.

331.

When looking each time with a separate effort, even throughout the day, the opening and closing of the eyes are not factors in an offense.

332.

No offense is declared for emission in a dream, without the intention of emission and without making an effort.

Account of Semen Emission.

333.

Touching a woman, with lust through bodily contact, with the perception of "woman," there is a saṅghādisesa.

334.

Even if he touches a single hair of a woman with the end of a hair, with lust through bodily contact, an offense occurs for the bhikkhu.

335.

If a woman is touched, with the intention of sexual intercourse, and he tries to enjoy it, there is a saṅghādisesa.

336.

If he holds with one hand and touches here and there with the other, a single offense is declared.

337.

If he touches without grasping, from the head down to the foot, without removing his hand from the body, even for a whole day, it is only one offense.

338.

But if five fingers are grasped together, there is only one offense; it should not be by sections (of the fingers).

339.

If he grasps five fingers, not of a woman, but of a paṇḍaka etc., then five saṅghādisesas occur for that bhikkhu.

340.

Even with a woman of doubtful gender, or with the perception of a paṇḍaka etc., touching the body connected to a woman's body.

341.

If he excites a paṇḍaka, there is a thullaccaya for him; a dukkaṭa for bodily contact with an animal-woman.

342.

For a bhikkhu, with his body connected to a woman, if he touches a body that is connected (to her body), there is a dukkaṭa.

343.

For women, a woman's form, made of wood, iron, etc., their clothes and ornaments, touching them incurs a dukkaṭa.

344.

Local fruits, edibles, beans, and other local products, all grains, touching them incurs a dukkaṭa.

345.

All kinds of fragrances, and the five types of musical instruments, and all gems, touching them incurs a dukkaṭa.

346.

All weapons and equipment, the bowstring and the bow stave: all this is not to be touched, as well as nets and arrow shields.

347.

Golden images, etc., a cetiya, a tooth relic shrine...

348.

All covering up or causing to cover, causing to play, or playing, is not allowed.

349.

By a bhikkhu who has said, "I will make an offering," an offering to the Buddha should be made, it should be said by the wise one.

350.

For a woman, being touched by a flirt, without effort, and the knowing of the touch by the body.

351.

There is no offense for a bhikkhu who is unintentional, unknowing, or with the intention of release, as well as for one who is insane.

352.

The origin, etc., are similar to the first; for lust through bodily contact, as well as for semen emission.

Account of Bodily Contact.

353.

With the taste of coarse speech, to a woman with the perception of woman, regarding the description of the merits and demerits of the two sexual organs.

354.

For a bhikkhu who makes suggestive remarks with requests for sexual intercourse, etc., to an intelligent woman, even by a hand gesture, it is a grave offense.

355.

Even with abusive words, "You are a sikharaṇī, a hermaphrodite, one with both sets of organs," it is a grave offense to the one hearing it.

356.

For one repeatedly making suggestive remarks, either with one utterance or many, a grave offense occurs for each of the women (addressed).

357.

If she does not acknowledge it, there is a thullaccaya for him; and in mentioning the beginning, the area above the ankle, the middle of the knees, and the chin.

358.

When mentioning the area above the chin, below the knee joint, in describing the merits etc., and in connection with the body, there is a dukkaṭa.

359.

There is a thullaccaya for him if he excites a paṇḍaka; a dukkaṭa for paṇḍakas etc. in the area below the chin and above the knee.

360.

This rule also applies to the area above the chin and below the knee joint; a dukkaṭa is stated everywhere for an animal-woman.

361.

Even when making suggestive remarks with the intention of Dhamma and meaning, there is no offense, by prioritizing instruction.

362.

Likewise, for those who are insane etc., the modes of origin etc., are similar to those of taking what is not given; the feeling here is considered to be twofold.

Account of Coarse Speech.

363.

When describing one's own beauty for the sake of sexual service, if she knows it at that very moment, there is a grave offense.

364.

If she does not know, or if it is a yakkhī, a petī, a devī, or a paṇḍaka, there is a thullaccaya for him; in the remaining cases, an offense of dukkaṭa.

365.

When describing one's own qualities with robes etc., and other desirable things, there is no fault for describing it for the sake of sexual service.

366.

Perception of woman, a human woman, lustful for sexual service, suggestion with that lust, knowledge at that moment.

367.

These five factors should be understood here by the wise; its modes of origin etc. are considered similar to the immediately preceding one.

Account of Requesting Sexual Service for Oneself.

368.

If he accepts a message for a man or a woman, if he investigates, there is a grave offense; if he delivers it, then.

369.

Having been sent, "Go and tell it to whomever," without seeing that person, if he tells it to another, he is necessarily a messenger.

370.

"Tell her," having said this, if he retracts it, that bhikkhu is not freed from the Saṅghādisesa for acting as a go-between.

371.

Being sent, "Go, tell the woman protected by her mother," or speaking vaguely about another protected by her father,

372.

When acting as a go-between is complete, joined with three factors, such as acceptance, it incurs a grave offense.

373.

A thullaccaya is stated with two, with three in the case of a paṇḍaka, etc.; and everywhere with just one, there is an offense of dukkata.

374.

When going on business for a cetiya, the Saṅgha, or a sick bhikkhu, no offense is declared.

375.

Being human, the fact that she is not marriageable, and the acceptance etc., are considered to be five factors.

376.

This is six-ways-originated, said to be unintentional, or when not knowing that she is unmarriageable or not knowing the rule (paññatti).

377.

Having taken the message, approaching her with bodily gestures, scrutinizing it and conveying it, a grave offense arises from the body.

378.

Having heard the woman's words, just as he sits, again, conveying them to the one who has just arrived there, arises from speech.

379.

Not knowing the rule (paññatti), doing or conveying that method by body and speech, a grave offense arises from body and speech.

380.

Even knowing it, when doing so, grave offenses arise thus, they originate with three intentional origins.

Account of Acting as a Go-Between.

381.

Building a hut without measurement, only by requesting himself, for his own sake, with the site thus undesignated,

382.

There are two Saṅghādisesas, a dukkata for engaging, etc.; if it's a single dilapidated one, there is a single grave offense.

383.

It is permissible to ask a man for help with work; a dukkata for asking as if it were a root offense (mūlacchejja).

384.

It is permissible to ask for blameless manual labor; manual labor is not a thing that can be owned by others, for it is nothing at all.

385.

A dukkata is specified for him who asks for a goṇa, except for relatives, etc.; even with them it is a root offense (mūlacchejja).

386.

Even when it is said, "We will give a goṇa," it is not permissible to accept it; it is permissible to accept a cart because it is wooden.

387.

The same principle applies to axes, adzes, mattocks, hatchets, etc.; it is also permissible to have everything not used for dwelling carried away.

388.

In all things such as vines, which are capable of being heavy goods, an offense of dukkata arises, if it belongs to another.

389.

Requesting is not permissible for these three requisites; intimations, allusions, and hints can be obtained in the third.

390.

"I will make a hut larger than the measurement on a site not designated," having thought this, and even when going to the wilderness,

391.

Even for sharpening an adze or an axe, there is a dukkata; for cutting down a tree, there is a dukkata, together with a pācittiya.

392.

Thus, in the preliminary effort, the wise in Vinaya should specify the offense appropriate to the effort of a bhikkhu constructing a hut.

393.

But that which will be completed with two piṇḍas; there is a thullaccaya in these, grave in the first and second.

394.

There is no offense for one who knows it, gives a dilapidated hut; likewise, leveling the ground, and even demolishing that hut.

395.

When making a cave or a dwelling, or even a covering of grass and leaves; having set aside a dwelling, or likewise for the sake of another.

396.

Only after having the site designated by bhikkhus, the action arises for the bhikkhu; for one who makes it without measurement.

397.

When making it without having designated, that is doing and not-doing; the rest, such as origination, are considered similar to acting as a go-between.

Account of the Training Rule on Hut Construction.

398.

If, without having the site designated, he makes a large dwelling for his own residence, a grave offense is specified for him.

399.

There is no fault in a large dwelling, even with exceeding the measurement; therefore, one should understand the absence of origination of action.

400.

Because of the absence of a rule on measurement, there is a single Saṅghādisesa; the rest, such as origination, are considered the same as the preceding.

Account of a Large Dwelling.

401.

Twenty-four pārājikas were stated by the Teacher; nineteen of them are appropriate for a bhikkhu.

402.

He accuses without grounds, intending to cause him to fall away; whether pure or impure, in one of these cases.

403.

A grave offense is specified for him in a suitable circumstance; likewise in an unsuitable circumstance, together with an offense of dukkata.

404.

"You are a Koṇṭha, and a Nigaṇṭha;
You are a Sāmaṇera, an ascetic;
Likewise you are a householder, and an elder-
ascetic, and an upāsaka.

405.

You are immoral, of evil principles, rotten inside, leaking away"; a grave offense is specified for him who speaks thus.

406.

Even for one who accuses to his face with a hand gesture, at that very moment, if that other person understands, there is an offense for the bhikkhu.

407.

A grave offense is specified for one who, standing face to face, has someone accuse another; for one who has someone accuse him with his words.

408.

Then if he also says, "I have seen it, or heard it," for both of them there is a Saṅghādisesa, there is no doubt.

409.

But sending a messenger, or a letter with a message, it is declared that there is no offense for one who has someone accuse him.

410.

Thus, when intending to cause to fall away, having spoken with Saṅghādisesas, there is an offense of pācittiya, a dukkata for the remaining offenses.

411.

For one who speaks with the intention of abuse, with an unsuitable circumstance, there is a dukkata for him together with a pācittiya.

412.

For one who speaks not face to face, with seven offenses; likewise, when doing an action, there is an offense of dukkata.

413.

There is no offense for the insane, etc.; it is joined with five factors: being ordained, in that person, recognized as pure.

414.

He accuses of a pārājika, by which there is no grounds for him; and accusation face to face, intending to cause him to fall away.

415.

Knowing at that very moment, these are indeed the five factors; this is three-ways-originated, intentional, with painful feeling.

Account of Accusation.

416.

Seizing upon a mere trifle, he accuses a bhikkhu with an ultimate basis, a grave offense, if intending to cause him to fall away.

417.

He accuses, or likewise thinking thus, has another accuse; there is no offense, the rest is considered the same as the preceding.

Account of the Second Accusation.

418.

He who strives for the division of a harmonious Saṅgha; or seizing upon a cause of division, would stand proclaiming it.

419.

That bhikkhu should be spoken to, "Do not strive for division"; thus, "Do not stand for the division of the Saṅgha, seizing a cause of division."

420.

If, when being spoken to in these three ways, he does not relinquish it, he should be formally admonished; the offense that arises is a grave one.

421.

Seeing, hearing, or knowing that a bhikkhu is striving for the division of the Saṅgha, there is a dukkata for one who does not speak.

422.

Having gone, he should be spoken to, even at a distance of a league; even a great distance should be gone, if he is able to do so.

423.

Even when spoken to three times, for not relinquishing it; and there is a dukkata for sending a messenger or a letter.

424.

A dukkata is proclaimed at the end of the motion; with the two Kammavācās, there are two thullaccayas.

425.

But when the "yya" (non-relinquishing) is reached, a grave offense remains; dukkata, etc. come to rest on even the third bhikkhu.

426.

But when the action is not done, for not relinquishing it, there is no offense for him with a Saṅghādisesa.

427.

From the motion, either before or after, or at that very moment, without the "yya" (non-relinquishing) being reached, even for one who relinquishes it.

428.

Likewise, for the insane, etc., there is no offense, either for one who relinquishes it or for one who is formally admonished.

429.

Whatever fish or meat is made not specifically for a bhikkhu, all of that is permissible for him in which he has no doubt.

430.

A dukkata for eating knowing that it was made specifically; likewise, even for eating improper meat without knowing.

431.

The meat of human beings killed by hand, snakes, dogs, leopards, lions, tigers, and bears is improper.

432.

A thullaccaya for the meat of human beings, a dukkata for the rest; intentional when made specifically, the rest unintentional.

433.

Having asked about the meats, the bhikkhus' acceptance is what those established in practice say, the wise in Vinaya say.

434.

This admonishment is said to be one-way-originated; bodily action, verbal action, inaction, painful feeling.

Account of Division of the Saṅgha.

435.

In the second division of the Saṅgha, there is nothing that need be said; its origination, etc., are considered the same as the first.

Account of the Second Division of the Saṅgha.

436.

A bhikkhu who is by nature difficult to speak to, being included in the teaching, makes himself unadmonishable, a grave offense arises.

437.

Even in this case of one difficult to speak to, in the description of the divider of the Saṅgha, the judgment should be understood entirely in accordance with the method stated.

Account of One Difficult to Speak To.

438.

He who, through partiality to a group, etc., harms a family, incurs a grave offense when that action is being done.

439.

Powder, leaves, fruits, flowers, bamboo, wood, and earth, for the sake of gaining the favor of a family, for himself or for another.

440.

Giving what belongs to the Saṅgha, there is a dukkata for harming a family; it should be done at the price of the goods, theft from what belongs to the Saṅgha or another.

441.

Giving heavy goods belonging to the Saṅgha or senāsana-designated, just by ownership, he incurs a thullaccaya.

442.

Having brought or had brought, for the sake of gaining the favor of a family, for one who has come when summoned, giving flowers, there is a dukkata.

443.

Having taken or had (flowers) taken, it is allowable for his father; but it is allowable to give a flower to another relative who has come.

444.

And that should be given for the purpose of honoring an object, not otherwise; or for the purpose of honoring deities like Siva, but it is not allowable for decoration.

445.

In regard to fruits and other remaining things as well, a bhikkhu who knows the Vinaya should understand the judgment in the same manner as stated for flowers.

446.

If someone comes for flowers, etc., it should be given to him with consent, having informed the other.

447.

Kurundi;
Furthermore, in the Mahāpaccari.

448.

His own fruit should be given to sick people, even to one who lacks the means of expenditure but possesses wealth and property.

449.

In a Saṅghārāma, wherever an agreement has been made by the Saṅgha, having made a designation of fruit trees, even to one who has come there.

450.

It is allowable to give fruit according to the designation, saying, "The trees should be shown," and "Take fruit from here."

451.

For him, there is a pācittiya for digging the earth himself for planting flower plants, etc., and a dukkata for corrupting a family.

452.

By means of an unallowable expression, and likewise in having it planted, a dukkata is stated everywhere for a bhikkhu who corrupts a family.

453.

There is only a dukkata in planting in allowable ground; likewise, it is stated that there is a dukkata in having it planted in both cases for a bhikkhu.

454.

In planting many with one instruction, there is a dukkata with a pācittiya, or it could be only a dukkata.

455.

By means of an allowable expression, in both cases and in the ground, there is no fault in planting for the sake of use.

456.

If it is allowable ground, and also for planting himself,
Furthermore, in the Mahāpaccari.

457.

It is indeed allowable for bhikkhus to use that fruit which has been planted by themselves for the sake of ārāmas, etc.

458.

In sprinkling everywhere, both in sprinkling himself and in having it sprinkled, there is a pācittiya for a bhikkhu with unallowable water.

459.

For the purpose of gaining favor with families and for the purpose of use, there is a dukkata along with a pācittiya for him who sprinkles.

460

For the purpose of those same (families), with allowable water, a dukkata is stated in sprinkling, and likewise in having it sprinkled.

461.

For the purpose of gaining favor with families, in picking flowers, there is a pācittiya with a dukkata, also in picking them himself.

462.

For him who counts flowers, there is a pācittiya offense from picking flowers; if it is for the sake of a family, it is with a dukkata.

463.

Ganthima, gopphima, vedhima, veṭhima, pūrima, and vāyima are the six kinds of flower arrangements.

464.

Therein, joining stalk to stalk with a stick or with a small stalk, is called "ganthima."

465.

Gopphima is made by stringing together with threads, etc.; a garland with stalks on one side or stalks on both sides.

466.

Vedhima is said to be a garland-variant pierced with needles, etc., covered with buds, etc., in bunches.

467.

Veṭhima is called that which is made by wrapping or bound with strands of garlands or with bark, etc.

468.

Pūrima should be regarded as filling with garlands of flowers; it is found in surrounding Bodhi trees, flower cloths, etc.

469.

Vāyima should be regarded as flower-shaped cloths, etc., woven with strands of garlands.

470

All this, whether doing it oneself or having it done by others, is not allowable for bhikkhus, bhikkhunīs, or even a Buddha.

471.

Likewise, to make a kalambaka or a half-moon shape, or to weave a flower-cloth filled by others.

472.

To make a garland of baked clay, a garland of geṇḍu flowers, or a garland of kharapatta flowers, all is not allowable.

473.

For one who pierces kaṇikāra flowers, etc., on thorns fixed in a canopy for the sake of pennants made of hīra, etc., there is a dukkata.

474.

For a bhikkhu to pierce even one flower with thorns, etc., or to insert a flower into flowers, is not allowable.

475.

There is no fault in inserting flowers in the space between Ashoka garlands, etc., with a thread of Dhamma.

476.

For one who pierces flowers even on thorns in erected banana-leaf canopies and walls, there is a dukkata.

477.

An allowable expression should be spoken for honoring an object; the indications, suggestions, and implications are declared to be allowable.

478.

Not only should things that corrupt families not be done, but also medical work, etc., should never be done.

479.

But medicine should be made for five fellow-Dhammā; even having made it without a request, what to say of one's own wealth?

480.

Likewise, for mother and father, and the being who attends on them, for a sick person himself, and for one who does service.

481.

Elder brother, younger brother, and two sisters, younger mother, younger father, elder mother, elder father.

482.

Pituccā and maternal uncle—these ten are considered relatives; it is allowable for a bhikkhu to do (medical work) for these ten also.

483.

If medicine is not sufficient or does not exist for these, and they request it from that bhikkhu, it should be given for a temporary period.

484.

If they do not request it, it should be given for a temporary period, having made an agreement, saying, "These will give it back to me."

485.

Up to the seventh generation from the family of these, there is a corruption of family; the offense of making medicine or requesting it does not arise.

486.

Or there is a brother's wife, or the husband of a sister; if these are relatives, it is allowable to do (medical work) for them also.

487.

If they are not relatives, or for a younger brother's wife, a wise man should say, "Give it in your family's place of consumption."

488.

Or even having done (medical work) for their sons, it should be given, saying, "Give it to your parents," by one who knows the Vinaya.

489.

Or anyone else who is a master,
Or a thief or one defeated in battle,
Or a newcomer who has exhausted his supplies,
Or a helpless person abandoned by his relatives.

490.

For all of these, without expecting anything in return, a bhikkhu should frequently show hospitality with mindfulness.

491.

If someone says, "Give me protective water-threads," having stirred the water with his hand, and having kneaded the thread.

492.

It should be given by the bhikkhu, having made it for their own use; if he gives his own water or thread to them, there is a dukkata.

493.

Unconsecrated alms-food should be given by one who knows (the rule) to two, to parents and to the one who attends on them.

494.

It should be given even to a master, a thief caught in a snare, to a sick person himself, and to one who does service.

495.

It is allowable to give even a dry leaf in a dish; having placed it, it is not allowable for his father, let alone another.

496.

Messengership for laypeople, and also going on errands, is stated by the Teacher to be a dukkata at every step for one who does it.

497.

It is allowable to carry a message for a sick person's parents, for one who does service, and for fellow-Dhammā.

498.

What is obtained by means of the eight kinds of family-corrupting actions, it is not allowable to use for the five fellow-Dhammā.

499.

A dukkata is declared everywhere in transgressions; this is the same method in the remaining cases, only as regards use.

500.

Having made monetary transactions and by unfounded accusations, all the arising conditions are declared to be equal.

501.

Non-generation of request, seeking medical work, doing the work of a messenger, mudga soup, knowledge of objects.

502.

Going on errands, messenger work, and corrupting families, unfounded accusation—avoid what the Buddha has condemned.

503.

There is no fault for those who are mad, etc., even in expulsion from it; all the arising, etc., is considered equal to schism in the Saṅgha.

Account of Corrupting Families.

504.

For as long as a bhikkhu knowingly conceals an offense, he should live under parivāsa for that long unwillingly.

505.

And the offense is not abandoned, he is able and there is no obstacle, and he is aware of all four (factors), and he desires to conceal it.

506.

"Concealment" means that by these ten factors, an offense is concealed by a bhikkhu, and that offense is said to be concealed when the dawn breaks.

Two recitations are finished.

507.

There are three kinds of parivāsa, with three kinds of thoughts: paṭicchanna, suddhanta, and samodhāna are explained.

508.

Paṭicchanna-parivāsa is declared;
It should be given for a concealed (offense), according to the kind of offense.

509.

The Kammavācā should be done according to the object, lineage, kind, name, or offense; it should be given to him accordingly.

510.

Having undertaken, saying, "I undertake the practice" or "parivāsa," it should be announced to the Saṅgha from the beginning.

511.

Even to those who come again and again, he should announce it; he should always live without making a break or a change of practice during the night.

512.

If it is not possible to purify the parivāsa there, that practice should be set aside and lived by that bhikkhu.

513.

He should set aside the practice either there in the midst of the Saṅgha or to an individual, saying, "I set aside the practice" or "parivāsa."

514.

Thus, the practice should be set aside with one word or with two words; this is the same method in undertaking it.

515.

From the time of setting aside, he is called "pakatatta"; again, at dawn, together with one bhikkhu.

516.

Of a delimited monastery, outside the two delimiters; from a suitable place for delimitation, outside the undelimited.

517.

Having passed beyond a clod of dirt falling, having stepped off the path; whether by a thicket or a fence, or by staying in a covered place.

518.

In that case, even before dawn, the wise monk, taking the observance, having announced it at that dawn, when it has dawned near him.

519.

Having put down that observance then, one should go as one pleases; a monk having gone within the dawn to anyone at all.

520.

Having announced that observance, the wise man should put it down again; and he should discern it by the Samuccaya Commentary.

521.

He does not know the limit of offenses and nights; he is called "suddhanto."

522.

That same suddhanto, by the thoroughly pure, is considered twofold; named Cūḷasuddhanta and named Mahāsuddhanta.

523.

This twofold suddhanto is for one who does not know the limit of nights; either some or all should be given to one who is in doubt.

524.

Samodhāna-parivāsa is considered threefold; Odhānasamodhāna, agghamissakapubbaka.

525.

For a monk who, having committed an offense in between, conceals it; when a day has been completed, it is cleansed and given.

526.

When, on the initial day, the root offense has been determined; having consolidated the offense committed later, according to the rule.

527.

It should be given to the monk by the Saṅgha, when he is requesting; this is declared to be odhānasamodhāna-parivāsa.

528.

Likewise, one of many, or two, or even many; whichever have been long concealed, according to their value.

529.

Then, of offenses that are less concealed; having consolidated, whatever is to be given, is called parivāsa.

530.

But all offenses, with different grounds and perceptions; having made all those into one, the mixed one is considered to be given.

531.

To one who has completed parivāsa, further mānatta should be given; six nights are concealed, two are based on non-concealment.

532.

Therein, whatever offense is not concealed for him; is called apaṭicchannanāmaka.