根本說一切有部戒經

Preface to the Pratimoksha Sutra:

The Pratimoksha Sutra is difficult to hear,

Even throughout immeasurable, innumerable kalpas.

It is difficult to read, recite, and uphold;

To understand and practice it is difficult indeed!

Joyful is the appearance of Buddhas in the world!

Joyful is the teaching of the wondrous Dharma!

Joyful is the mutual understanding of the Sangha!

Joyful are harmony and progress in cultivation!

Joyful is encountering a noble being!

Joyful is drawing near to such a one!

If one does not encounter foolish people,

That indeed is everlasting joy.

Joyful is seeing one who upholds the precepts!

Joyful is meeting one of great learning!

Meeting an arhat is true joy,

For no further karma of samsara is created.

Joyful is crossing over to the other shore!

Joyful is victory through the true Dharma!

Attaining right wisdom and bringing forth the noble fruit,

Eliminating all conceit is the greatest joy.

Whoever possesses resolute strength of mind,

Subdues sensual desire, and is greatly learned,

Dwells in the forest from youth until old age,

And delights in the tranquility of an aranya.

Venerable Ones! Spring is drawing to an end; ... days have passed. At present, ... days remain. Aging and death press upon us once more, and our lives continue to diminish. Before long, the teaching of the Teacher will no longer remain.

Venerable Ones! You must be diligent and vigilant; do not be heedless. Through heedfulness, one will certainly attain the fruit of the Tathagata, the Worthy One, the Perfectly Enlightened One—to say nothing of the other wholesome qualities belonging to enlightenment.

Venerable Sangha! What preliminary matters must be performed? The Buddha’s assembly of shravakas has few desires and few concerns. Those who have not received full ordination should leave. Are there any bhikshus who have conveyed another’s consent and declaration of purity? (Those who have brought such consent should now present it.) Has anyone appointed a bhikshuni to request instruction?

Reverently joining my palms,

I bow to Shakyamuni, the Lion.

The discipline of individual liberation

I shall proclaim; listen well.

Having heard it, you must practice accordingly,

Just as the Great Sage instructed.

Even regarding minor offenses,

Guard yourselves with courageous resolve.

The horse-like mind is difficult to tame;

Always keep it under strict restraint.

The precepts are like an iron bridle

With a hundred sharp claws.

Those who transgress the discipline,

Upon hearing the teaching, immediately desist.

Great beings, like excellent horses,

Will escape the battle of the afflictions.

Whoever lacks this bridle

Cannot attain peace and joy;

Besieged by the battle of the afflictions,

They wander deluded through birth and death.

Let the Venerable Sangha listen! Today is the fourteenth day of the waning moon (or the fifteenth day of the waxing moon), and the Sangha is performing the Posadha ceremony. If the time is suitable for the Sangha, and the Sangha approves, the Sangha shall perform the Posadha and recite the Pratimoksha Sutra. This is the formal motion.

Venerable Ones! I shall now perform the Posadha rite and expound the Pratimoksha Sutra. Listen attentively, reflect upon it, and remember it well. If you have committed an offense, disclose it; if you have not, remain silent. By your silence, it shall be known that the Venerable Ones are pure. If questioned at another time, you must answer truthfully. Before this noble assembly of bhikshus, I shall ask three times, and you must answer truthfully. Any bhikshu who knows that he has committed an offense but does not disclose it incurs the offense of falsehood.

Venerable Ones! The Buddha taught that deliberate falsehood is a quality that obstructs the Path. Therefore, any bhikshu who seeks purity must disclose his offense. Through disclosure there is peace and joy; without disclosure there is no peace and joy.

Venerable Ones! I have recited the preface to the Pratimoksha Sutra. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones! This assembly is pure, as indicated by its silence. Thus do I acknowledge it.”

I. The Four Parajika Dharmas

Venerable Ones! These are the four Parajika dharmas, recited from the Pratimoksha Sutra every half-month.

Summary verse:

Whoever engages in impure conduct,

Steals, or kills a human being,

Or falsely claims superhuman attainments,

Commits an offense entailing exclusion from communion.

1. First Precept: Impure Conduct

If a bhikshu, having undertaken the training rules together with the other bhikshus, without renouncing the training rules and without declaring his inability to maintain them, engages in impure conduct and has sexual intercourse with another, even with an animal, that bhikshu commits a Parajika offense and may no longer dwell in communion.

2. Second Precept: Stealing

If a bhikshu, whether in a village or a secluded place, with the intention to steal, deliberately takes what another has not given, and for such an act of theft a king or high official would seize him, execute him, bind him, banish him, or rebuke him, saying, “You there! You are a foolish, ignorant thief; that is why you have stolen in this manner,” that bhikshu, having stolen in such a manner, commits a Parajika offense and may no longer dwell in communion.

3. Third Precept: Killing a Human Being

If a bhikshu deliberately kills a human being or a fetus with his own hand, supplies that person with a knife, causes another to wield a knife and kill that person, encourages that person to die, or praises death, saying, “You there! With such faults, what hope remains for you? You are immersed in impurity and evil; what purpose is there in living? You should die! Death is better than life.” If, according to his intention, he speaks in various ways and encourages that person to die, and that person dies because of those words, that bhikshu commits a Parajika offense and may no longer dwell in communion.

4. Fourth Precept: Great Falsehood

If a bhikshu, though truly not knowing or understanding, and fully aware that he has not realized any superhuman attainment—the supreme, blissful knowledge and vision realized by tranquil noble ones—nevertheless declares, “I see; I know,” and at a later time, whether questioned or not, wishing to purify himself, says, “Venerable Sirs, I truly did not see and did not know, yet I said that I saw and knew,” having spoken falsely and uttered an untruth—except in a case of overestimation caused by conceit—that bhikshu commits a Parajika offense and may no longer dwell in communion.

Conclusion:

Venerable Ones! I have expounded the four dharmas entailing defeat. Any bhikshu who commits any one of these four offenses may no longer dwell in communion with the other bhikshus. Just as he was before, so after committing an offense entailing defeat, he may no longer dwell in communion.

I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones! This assembly is pure, as indicated by its silence. Thus do I acknowledge it.”

II. The Thirteen Sanghadisesa Dharmas

Venerable Ones! These are the thirteen Sanghadisesa dharmas, recited from the Pratimoksha Sutra every half-month.

Summary verse:

Emission, contact, speaking to her, solicitation, and matchmaking;

A small dwelling, a great monastery, and accusations;

Without grounds, schism in the Sangha,

Following, corrupting households, and contemptuous speech.

1. First Precept:

If a bhikshu deliberately causes an emission of semen, except in a dream, he commits a Sanghadisesa offense.

2. Second Precept:

If a bhikshu, with a defiled mind, touches the body of a woman—taking hold of her arm, grasping her hand, stroking her hair, or pleasurably touching any part of her body—he commits a Sanghadisesa offense.

3. Third Precept:

If a bhikshu, with a defiled mind, speaks to a woman in coarse and indecorous words connected with sexual desire, as a husband and wife might speak to one another, he commits a Sanghadisesa offense.

4. Fourth Precept:

If a bhikshu, with a defiled intention, praises himself before a woman, saying, “Woman, a bhikshu such as I, fully endowed with the precepts, possessing supreme wholesome qualities, and practicing the holy life, is one whom you should honor by offering sexual intercourse,” any bhikshu who speaks thus commits a Sanghadisesa offense.

5. Fifth Precept:

If a bhikshu acts as a go-between, conveying a man’s intentions to a woman and a woman’s intentions to a man, and they thereby become husband and wife or enter into an illicit liaison, even for only a brief time, he commits a Sanghadisesa offense.

6. Sixth Precept:

If a bhikkhu, having personally solicited materials, builds a small dwelling for himself without a donor, it must be made according to the prescribed dimensions. The prescribed dimensions are: twelve spans in length and seven spans in width, measured by the Buddha’s span. That bhikkhu must invite the community of bhikkhus to inspect the site. When the community of bhikkhus arrives, they should examine whether the site for constructing the dwelling is a pure place in accordance with the Dharma, not a place where disputes occur, and a place conducive to progress in cultivation.

If a bhikkhu builds a dwelling in a place not in accordance with the Dharma, an impure place, a place of contention, or a place not conducive to progress in cultivation; if, having personally undertaken to build a dwelling for himself without a donor, he does not invite the community of bhikkhus to inspect the intended site; and if, at that very place, he builds the dwelling beyond the prescribed dimensions, he commits a Sanghadisesa offense.

7. The Seventh Precept:

If a bhikkhu builds a large monastery, provided by a donor and intended for the Sangha, that bhikkhu must invite the community of bhikkhus to inspect the intended site. The community of bhikkhus must examine whether the site intended for construction is a pure place in accordance with the Dharma, a place free from contention, and a place conducive to progress in cultivation. If a bhikkhu, in a place not in accordance with the Dharma, an impure place, a place of contention, or a place where progress in cultivation is impossible, builds a large monastery provided by a donor and intended for the Sangha, without inviting the Sangha to inspect the intended site, and builds the large monastery at that very place, he commits a Sanghadisesa offense.

8. The Eighth Precept:

If a bhikkhu, out of anger and resentment, deliberately and groundlessly accuses a pure bhikkhu of a Parajika offense, intending to destroy that bhikkhu’s holy life, and if at a later time, whether questioned or not questioned, he knows clearly that this accusation against the other bhikkhu is groundless and that he uttered those words out of anger and resentment, he commits a Sanghadisesa offense.

9. The Ninth Precept:

If a bhikkhu, out of anger and resentment, deliberately uses some unrelated matter that is not a Parajika offense to accuse a pure bhikkhu, wishing to destroy that bhikkhu’s purity; and if at a later time, whether questioned or not questioned, he knows clearly that the matter belongs to a different case and that he used a slight resemblance as the basis for the accusation, and that he uttered those words out of anger and resentment, he commits a Sanghadisesa offense.

10. The Tenth Precept:

If a bhikkhu endeavors to cause a schism in the harmonious Sangha and resolutely persists in this attempt to divide the Sangha without abandoning it, the other bhikkhus must say to that bhikkhu:

“Venerable sir, do not continue so resolutely to divide the harmonious Sangha. Venerable sir, you should dwell in concord with the Sangha, joyfully and without contention, united in mind and speech like water blended with milk, causing the Teaching of the Great Master to shine brightly, abide in peace, and remain in the world for a long time. Venerable sir, you should abandon this attempt to divide the Sangha.”

When the bhikkhus admonish him in this way, if he abandons it, that is good. If he does not abandon it, they must earnestly and formally admonish him three times, acting in accordance with the Teaching to correct him so that he abandons the act of dividing the Sangha. If he abandons it, that is good; if he does not abandon it, he commits a Sanghadisesa offense.

11. The Eleventh Precept:

If one, two, or several bhikkhus form a faction together, engaging in what is wrong, opposing what is right, and supporting one another, and one of these bhikkhus says to the community of bhikkhus:

“Venerable ones, do not speak to that bhikkhu about anything, whether good or bad. Why? Because that bhikkhu follows the Dharma and discipline, relies upon the Dharma and discipline, and speaks no falsehood. Whatever he approves of, I also approve of.”

The bhikkhus should say to him:

“Venerable sir, do not say: ‘That bhikkhu follows the Dharma and discipline, relies upon the Dharma and discipline, and speaks no falsehood. Whatever he approves of, I also approve of.’ Why? Because that bhikkhu does not follow the Dharma and discipline, does not rely upon the Dharma and discipline, and all his words are false.

You should not approve of dividing the Sangha; you must approve of the Sangha’s harmony. You must dwell in concord with the Sangha, joyfully and without contention, united in mind and speech like water blended with milk, causing the Teaching of the Great Master to shine brightly and abide peacefully in the world for a long time. Venerable sir, you should abandon the wrong view that divides the Sangha, follows what is wrong, opposes what is right, incites disputes, and is obstinately held without being relinquished.”

When the bhikkhus admonish him in this way, if he abandons it, that is good. If he does not abandon it, they must formally admonish him three times, acting in accordance with the Teaching to correct him so that he abandons the act of dividing the Sangha. If he abandons it, that is good; if he does not abandon it, he commits a Sanghadisesa offense.

12. The Twelfth Precept:

A number of bhikkhus dwelling in a village or city bring families into disrepute and engage in evil conduct. Their bringing families into disrepute is seen, heard, and known by everyone. Their evil conduct is seen, heard, and known by everyone. The bhikkhus must tell those bhikkhus:

“Venerable sirs, you bring families into disrepute and engage in evil conduct. Your bringing families into disrepute is seen, heard, and known by everyone. Your evil conduct is seen, heard, and known by everyone. You should go elsewhere and no longer remain here.”

Those bhikkhus say to the community of bhikkhus:

“The venerable ones act out of favoritism, anger, fear, and ignorance. Though bhikkhus commit the same offense, some are expelled and others are not expelled.”

The bhikkhus should then say to those bhikkhus:

“Venerable sirs, do not say that the venerable ones act out of favoritism, anger, fear, and ignorance, and that though bhikkhus commit the same offense, some are expelled and others are not expelled. Why? Because the bhikkhus do not act out of favoritism, anger, fear, or ignorance. You bring families into disrepute and engage in evil conduct. Your bringing families into disrepute is seen, heard, and known by everyone. Your evil conduct is seen, heard, and known by everyone. Venerable sirs, you should abandon the assertion that this is done out of favoritism, anger, fear, and ignorance.”

When the bhikkhus admonish them in this way, if those bhikkhus abandon that assertion, it is good. If they do not abandon it, the community of bhikkhus must earnestly and formally admonish them three times, acting in accordance with the Teaching to correct them so that they abandon it. If they abandon it, that is good; if they do not abandon it, they commit a Sanghadisesa offense.

13. The Thirteenth Precept:

If a bhikkhu is ill-natured and will not listen to the admonitions of others—when the bhikkhus instruct him in accordance with the Dharma and discipline on the basis of the Buddha’s teachings contained in the Pratimoksha, he does not listen to their admonition but says to the community of bhikkhus:

“Venerable ones, do not speak to me anymore. Whether the matter is good or bad, I will not listen. Nor will I speak to the venerable ones about what is good or bad. Enough, venerable ones! Do not admonish me anymore and do not discuss matters with me anymore.”

The bhikkhus should say to that bhikkhu:

“Venerable sir, you should not refuse to listen to admonition. When the bhikkhus instruct you in accordance with the Dharma and discipline on the basis of the Pratimoksha, you should listen to their admonition. Venerable sir, you should admonish the bhikkhus in accordance with the Dharma, and the bhikkhus should admonish you in accordance with that same Dharma. Thus the community of disciples of the Tathagata, the Worthy One, the Perfectly Enlightened One, will flourish through mutual admonition and confession. Venerable sir, you should abandon this conduct.”

When the bhikkhus admonish him in this way, if he abandons it, that is good. If he does not abandon it, the bhikkhus must earnestly and formally admonish him three times, acting in accordance with the Teaching to correct him so that he abandons this conduct. If he abandons it, that is good; if he does not abandon it, he commits a Sanghadisesa offense.

Venerable Ones, I have finished reciting the thirteen Sanghavasesa rules. An offense under any of the first nine rules is incurred upon committing the act. An offense under any of the last four rules is incurred only after the third admonition. Any bhiksu who commits one of these thirteen offenses and deliberately conceals it must be made by the Sangha to undergo parivasa for as many days as he concealed it. After completing parivasa, the Sangha must impose upon him a further six nights of manatta. After undergoing manatta, he must still be rehabilitated from the offense.

The rehabilitation of this bhiksu from the offense must take place before a Sangha of twenty members. If the Sangha is short by even one member and does not comprise the full twenty, the bhiksu's offense is not absolved, and the bhiksus who perform the formal act incur an offense.

I now ask the Venerable Ones:

"Is this assembly pure?" (Ask three times.)

"Venerable Ones, this assembly is pure because it remains silent. Thus do I acknowledge it."

III. Two Indeterminate Rules (Aniyata)

Venerable Ones, these are the two indeterminate rules recited from the Pratimoksa every half-month.

Summary verse:

If in a concealed place,

A place where intercourse may occur,

And in a secluded place

Where no third person is present.

1. If a bhiksu sits alone with a woman in a concealed place suitable for sexual intercourse, and a trustworthy upasika says that he has committed one of three offenses—Parajika, Sanghavasesa, or Pacittiya—that bhiksu must give his own account of the matter. Of those three offenses, whichever he has committed, he must be dealt with according to that rule: either Parajika, Sanghavasesa, or Pacittiya. Alternatively, that bhiksu may be dealt with according to the statement of the trustworthy upasika. This is called an indeterminate rule.

2. If a bhiksu sits alone with a woman in a place unsuitable for sexual intercourse, and a trustworthy upasika says that he has committed one of two offenses—Sanghavasesa or Pacittiya—that bhiksu must give his own account of the matter. Of those two offenses, whichever he has committed, he must be dealt with according to that rule: either Sanghavasesa or Pacittiya. Alternatively, that bhiksu may be dealt with according to the statement of the trustworthy upasika. This is called an indeterminate rule.

Venerable Ones, I have finished reciting the two indeterminate rules. I now ask the Venerable Ones:

"Is this assembly pure?" (Ask three times.)

"Venerable Ones, this assembly is pure because it remains silent. Thus do I acknowledge it."

IV. Thirty Nissaggiya Pacittiya Rules

Venerable Ones, these are the thirty Nissaggiya Pacittiya rules recited from the Pratimoksa every half-month.

First summary recitation:

Keeping, separation, storing, washing robes;

Taking robes, requesting, receiving many;

Equal value and different donors;

Sending someone to state the robe's price.

1. When a bhiksu has finished making his robes and the period of the Kathina robe has ended, if he acquires an additional robe and does not perform the formal act of assigning it to another, he may keep it for no more than ten days. If he keeps the extra robe beyond this period, it is a Nissaggiya Pacittiya offense.

2. When a bhiksu has finished making his robes and the period of the Kathina robe has ended, if he separates himself from any one of his three robes and sleeps outside the prescribed boundary, even for a single night, unless authorized by a Sangha karman, it is a Nissaggiya Pacittiya offense.

3. When a bhiksu has finished making his robes and the period of the Kathina robe has ended, if he receives an out-of-season offering of robe cloth, he should accept only what he needs and, having accepted it, should finish making it into a robe. If he expects that more cloth will be offered to complete the required amount, then, if the cloth is insufficient, he may keep it for one month while waiting for the remainder. If he keeps it beyond this period, it is a Nissaggiya Pacittiya offense.

4. If a bhiksu has a bhiksuni who is not related to him wash a soiled robe, it is a Nissaggiya Pacittiya offense.

5. If a bhiksu asks for a robe from a bhiksuni who is not related to him, except by way of exchange, it is a Nissaggiya Pacittiya offense.

6. If a bhiksu asks for a robe from a male or female householder who is not related to him, except under special circumstances, it is a Nissaggiya Pacittiya offense.

The special circumstances are when the bhiksu's robe has been stolen, lost, burned, blown away by the wind, or swept away by water.

7. If a bhiksu's robe has been stolen, lost, burned, blown away by the wind, or swept away by water, he may ask for robes from a male or female householder who is not related to him. If they offer many robes, the bhiksu, if in need, may accept only two robes, an upper and a lower robe. If he accepts more robes than this, it is a Nissaggiya Pacittiya offense.

8. Suppose a male or female householder who is not related to a bhiksu sets aside money for a robe, intending to purchase with that sum a suitable robe to offer to the bhiksu, saying, "He will use it at the proper time." If the bhiksu was not invited beforehand but is informed of this matter by someone else, and he then goes to the household providing the robe and says:

"It is good, worthy ones, that you have set aside money for a robe for me! You should purchase such-and-such a suitable robe and offer it to me at the proper time."

If, desiring a finer robe, that bhiksu obtains the robe, it is a Nissaggiya Pacittiya offense.

9. Suppose two households of male or female householders who are not related to a bhiksu each separately set aside money for a robe, intending to purchase with such a sum a suitable robe to offer to the bhiksu. If the bhiksu was not invited beforehand but is informed of this matter by someone else, and he then goes to those households and says to them:

"It is good, worthy ones, that you both intend to provide a robe for me. You should combine the sums and purchase such-and-such a suitable robe, then offer it to me at the proper time."

If, desiring a finer robe, that bhiksu obtains the robe, it is a Nissaggiya Pacittiya offense.

10. Suppose a king, minister, brahmin, householder, or another person sends a messenger with money to provide a robe for a bhiksu. The messenger brings the money to that bhiksu and says:

"Venerable Sir, this has been sent here by the king..., the minister..., the brahmin..., or the householder.... Out of compassion, Venerable Sir, please accept it."

The bhiksu should say to that messenger:

"Worthy one, I am not permitted to accept this money for a robe. I may accept only a suitable robe at the proper time."

The messenger then asks:

"Venerable Sir, do you have an attendant?"

The bhiksu who needs a robe may answer that he does. It may be a lay attendant of the Sangha or an upasaka. Such a person is the bhiksu's attendant. The messenger goes to the attendant, gives him the money, and says:

"Use this money at the proper time to purchase a suitable robe for the bhiksu..., and give it to him for his use."

After carefully instructing the attendant, the messenger returns to that bhiksu and says:

"Venerable Sir, I have given the money for the robe to the attendant so that a suitable robe may be obtained."

The bhiksu who is to receive the robe, when he needs it, may go to the attendant and remind him two or three times, saying:

"I need a robe."

If he obtains the robe, that is well. If he does not obtain it, he may go there four, five, or six times and stand in silence. If, after going four, five, or six times to request it, he obtains the robe, that is well. If he does not obtain the robe but makes requests beyond the prescribed number of times and thereby obtains it, it is a Nissaggiya Pacittiya offense.

If in the end he does not obtain the robe, that bhiksu should go to the donor of the robe money, either in person or by sending a trustworthy person, and say to the donor:

"Worthy one, you sent money to provide a robe for the bhiksu.... In the end, the bhiksu... did not obtain the robe. Worthy one, you should know this and not allow your money to be lost."

This is the proper procedure.

Second summary recitation:

Silk and black sheep's wool;

One-sixth, nisidana;

Carrying wool, washing, gold and silver;

Bartering and trading.

11. If a bhiksu has a new rug made with silk, it is a Nissaggiya Pacittiya offense.

12. If a bhiksu has a new rug made entirely of black sheep's wool, it is a Nissaggiya Pacittiya offense.

13.- Any bhikkhu who has a new rug made of sheep’s wool must use two parts black wool, the third part white wool, and the fourth part gray wool. If a bhikkhu does not use two parts black wool, the third part white wool, and the fourth part gray wool to make a new rug, it is a Nissaggiya Pacittiya offense.

14.- Any bhikkhu who has a new rug made must use it for a full six years, even if he does not like it. If, before six years have elapsed, without relinquishing the old one, he has another new rug made, except when permitted by the Sangha, it is a Nissaggiya Pacittiya offense.

15.- Any bhikkhu who has a new nisidana made must take a usable piece from an old nisidana, measuring one span of the Buddha in length and width, and patch it onto the new one to disfigure its color. If a bhikkhu has a new nisidana made without patching an old piece onto it to disfigure its color, it is a Nissaggiya Pacittiya offense.

16.- Any bhikkhu who obtains sheep’s wool while traveling may take it if he needs it. If there is no one to carry it, he is permitted to carry it himself for as far as three yojanas. If he carries it farther, it is a Nissaggiya Pacittiya offense. (Yojana: do-tuần.)

17.- Any bhikkhu who has a bhikkhuni who is not his relative wash, dye, or comb sheep’s wool commits a Nissaggiya Pacittiya offense.

18.- Any bhikkhu who takes gold, silver, money, and so forth into his own hands, or has another person take them, commits a Nissaggiya Pacittiya offense.

19.- Any bhikkhu who barters various goods in pursuit of profit commits a Nissaggiya Pacittiya offense.

20.- Any bhikkhu who engages in trading various goods commits a Nissaggiya Pacittiya offense.

Third Summary Recitation:

Two bowls and two weavers;

Taking back a robe and an emergency gift;

The aranya and the rain-bathing robe;

Diverting Sangha property and seven-day medicines.

21.- Any bhikkhu who keeps an extra bowl for more than seven days without performing the formal act of assignment commits a Nissaggiya Pacittiya offense.

22.- Any bhikkhu whose bowl has fewer than five patches and is still usable, but who, desiring a better one, seeks and obtains another bowl, commits a Nissaggiya Pacittiya offense.

This bhikkhu must bring that bowl and relinquish it before the Sangha. The bowls are to be passed down in order, and the bowl of the most junior bhikkhu is to be given to him, with these words:

“This bowl is returned to you. You should not perform the formal act of acceptance upon it, nor the formal act of assignment, nor should you give it to anyone else. You should carefully and properly preserve it and gradually make use of it, keeping it until it breaks.”

This is the proper procedure.

23.- Any bhikkhu who personally asks for thread and has a weaver who is not his relative weave a robe from it, if he receives the finished robe, commits a Nissaggiya Pacittiya offense.

24.- Suppose a male or female lay follower who is not related to a bhikkhu has a weaver who is not related to him weave a robe for that bhikkhu. Without having previously been invited, the bhikkhu forms a different intention, goes to the weaver, and says:

“Do you know that this robe is being woven for me? Good weaver, please weave it beautifully and thickly, comb it thoroughly clean, carefully select the threads, and weave it very tightly. I shall give you a little food from my bowl, food of the kind placed in my bowl, or the value of an entire meal as payment.”

If the bhikkhu gives such a thing to the weaver in pursuit of his wish and obtains the robe as he desired, it is a Nissaggiya Pacittiya offense.

25.- Any bhikkhu who has previously given a robe to another bhikkhu and who later, afflicted by defilement, angry, abusive, and resentful toward him, takes it back himself or has another person take it back, saying:

“Return my robe to me. I shall no longer give it to you.”

If he removes the robe from the other bhikkhu’s body and uses it, it is a Nissaggiya Pacittiya offense.

26.- Any bhikkhu who, with ten days remaining before the end of the first three-month rains retreat, receives an emergency robe may, if he needs it, accept and keep it until the time for the robe offering. If he keeps the robe beyond that time, it is a Nissaggiya Pacittiya offense.

27.- When many bhikkhus dwell together at an aranya residence, observing the later rains retreat in a place where there is fear and danger, a bhikkhu may, if he wishes, leave one of his three robes in a house within a village. If a bhikkhu has occasion to leave the boundary of the aranya, he is permitted to sleep apart from that robe for six nights. If he exceeds this period, it is a Nissaggiya Pacittiya offense.

28.- When one month remains before the end of spring, a bhikkhu may seek a rain-bathing robe so that he may use it during the final half-month of spring. If a bhikkhu seeks a rain-bathing robe before the last month of spring and uses it during the following half-month, it is a Nissaggiya Pacittiya offense.

29.- Any bhikkhu who knows that another person has offered an article for the benefit of the Sangha but deliberately diverts it to himself commits a Nissaggiya Pacittiya offense.

30.- As the Blessed One taught, sick bhikkhus are permitted to use various kinds of medicine as needed. These medicines are ghee, oil, sugar, and honey. They may be formally retained and kept overnight for use for a period of seven days. Any bhikkhu who keeps these substances for use beyond seven days commits a Nissaggiya Pacittiya offense.

Venerable Ones, I have finished reciting the thirty rules concerning Nissaggiya Pacittiya offenses. I now ask the Venerable Ones:

“Is this assembly pure in this matter?” (Asked three times.)

“The Venerable Ones in this assembly are pure in this matter, for they remain silent. Thus do I understand it.”

V.- The 90 Pacittiya Rules:

Venerable Ones, these are the ninety Pacittiya rules recited from the disciplinary scripture every half-month.

General Summary Recitation:

Deliberate falsehood, seeds;

Untimely food, refined foods;

Water containing living creatures, traveling with a companion;

Animals, thieves, groups, and invitations.

First Recitation:

Falsehood, abuse, and divisive speech;

Reviving a settled matter and reciting in unison;

Disclosing an offense and a superhuman attainment;

Favoritism and disparaging the training rules.

1- Any bhikkhu who deliberately tells a lie commits a Pacittiya offense.

2- Any bhikkhu who utters abusive or slanderous words commits a Pacittiya offense.

3- Any bhikkhu who speaks divisively commits a Pacittiya offense.

4- Any bhikkhu who clearly knows that the Sangha has, in harmony and in accordance with the Dharma, settled a dispute, but who, after the Sangha has settled it, deliberately revives the matter decided by this Sangha-kamma, commits a Pacittiya offense.

5- Any bhikkhu who teaches the Dharma to a woman in five or six sentences, except in the presence of an intelligent man, commits a Pacittiya offense.

6- Any bhikkhu who recites together with, or instructs in the teachings, a person who has not received full ordination commits a Pacittiya offense.

7- Any bhikkhu who knows that another bhikkhu has committed a grave offense and tells a person who has not received full ordination, except when authorized by a Sangha-kamma, commits a Pacittiya offense.

8- Any bhikkhu who has truly attained a superhuman state and tells a person who has not received full ordination about it commits a Pacittiya offense.

9- Any bhikkhu who, having previously agreed with the Sangha, later says:

“The venerable elders, acting out of partiality toward their intimates, take the Sangha’s property and divert it to others,” commits a Pacittiya offense.

10- Any bhikkhu who, during the half-monthly recitation of the precepts, says:

“Venerable elders, what need is there to recite these minor training rules? When these minor rules are recited, they cause the bhikkhus to become weary, irritated, and distressed.”

If he makes such a statement disparaging the precepts, he commits a Pacittiya offense.

Second Recitation:

Seeds, contempt, vexation, and instruction;

Setting out beds and spreading grass mats;

Forcing residence, departing, water, and beds;

Disturbing grass: three and two are proper.

11- Any bhikkhu who himself destroys seeds, living plants, or the abodes of sentient beings, or has another person destroy them, commits a Pacittiya offense.

12- Any bhikkhu who curses or shows contempt for another bhikkhu commits a Pacittiya offense.

13- Any bhikkhu who resists and causes vexation to one who admonishes him commits a Pacittiya offense.

14- Any bhikkhu who sets out, or has another person set out, the Sangha’s bedding or seats in the open air and, when leaving, neither puts them away nor has another person put them away, and, upon encountering another bhikkhu, does not ask him to put them away—except when there is a valid reason—commits a Pacittiya offense.

15- Any bhikkhu who himself spreads, or has another person spread, grass or leaves in a room belonging to the Sangha and, when leaving, neither removes them nor has another person remove them, and, upon encountering another bhikkhu, does not ask him to remove them—except when there is another valid reason—commits a Pacittiya offense.

16- Any bhikshu who, out of anger, drags another bhikshu out of a room belonging to the Sangha, or causes another person to drag him out, except when there is another valid reason, commits a Payattika offense.

17- Any bhikshu who, at a residence of the Sangha, clearly knows that other bhikshus were staying there before him, yet, though arriving later, deliberately causes trouble for those who arrived earlier—deliberately lying or sitting upon their sleeping places, thinking: "If they become displeased, they will leave for another place and yield this place to me"—commits a Payattika offense.

18- Any bhikshu who, at a residence of the Sangha, clearly knows that a bed with broken legs is on an upper story or loft, or that other articles used for sitting are damaged, and deliberately lies or sits upon them, commits a Payattika offense.

19- Any bhikshu who knows that water contains living creatures and himself pours it upon grass or earth, mixes it with cow dung, or causes another person to do so, commits a Payattika offense.

20- When a bhikshu constructs a large dwelling, a crossbeam should be placed directly above the doorframe, and water channels should be installed around the window frames. When plastering the walls with wet mud, only two or three layers should be applied, reaching no higher than the crossbeam. If he exceeds this limit, he commits a Payattika offense.

The third recitation:

Bất sai chí nhật một

Vị thực nhị chủng y

Ðồng lộ cập thừa thuyền

Nhị bình giáo hóa thực.

21- Any bhikshu who, without being appointed by the Sangha, goes on his own initiative to instruct the bhikshunis, except one who has attained a superior Dharma, commits a Payattika offense.

22- Any bhikshu who, though appointed by the Sangha to instruct the bhikshunis, continues instructing them until nightfall, commits a Payattika offense.

23- Any bhikshu who says to other bhikshus: "Venerable sir, you instruct the bhikshunis for the sake of offerings of food and drink," commits a Payattika offense.

24- Any bhikshu who gives robes to a bhikshuni who is not his relative, except by way of exchange, commits a Payattika offense.

25- Any bhikshu who sews a robe for a bhikshuni who is not his relative commits a Payattika offense.

26- Any bhikshu who arranges with a bhikshuni to travel together with a caravan, except at another appropriate time, commits a Payattika offense.

Another appropriate time means traveling through a place where there is a fearful and dangerous calamity.

27- Any bhikshu who arranges with a bhikshuni to travel together in the same boat, whether downstream or upstream, except when crossing directly to the opposite bank, commits a Payattika offense.

28- Any bhikshu who sits alone with a woman in a concealed place commits a Payattika offense.

29- Any bhikshu who sits alone with a bhikshuni in a concealed place commits a Payattika offense.

30- Any bhikshu who eats food knowing clearly that a bhikshuni induced another person to offer it, except when the donor had already intended to make the offering, commits a Payattika offense.

The fourth recitation:

Sác thực nhất túc xứ

Thọ bát bất vi dư

Túc thực biệt phi thời

Xúc bất thọ diệu thực.

31- Any bhikshu who eats repeatedly, except at another appropriate time, commits a Payattika offense.

Another appropriate time means: when ill, when working, when traveling, when robes are being offered, and so forth.

32- A bhikshu staying at a residence of non-Buddhist ascetics is permitted to remain for one night and may eat only one meal there, except in the case of illness. If he exceeds this allowance, he commits a Payattika offense.

33- When many bhikshus visit a lay household and a faithful brahmin or householder earnestly offers them cakes, noodles, and other food, any bhikshu who needs it may accept two or three bowls. If he accepts more than this amount, he commits a Payattika offense.

After accepting it, he must return to his own residence. If there are other bhikshus there, he must share this food with them.

34- Any bhikshu who, after finishing his meal and without performing the procedure for leftover food, eats again, commits a Payattika offense.

35- Any bhikshu who knows that another bhikshu has finished his meal without performing the procedure for leftover food, yet urges him to eat again, saying: "Venerable sir, you should eat this food," solely because he wishes to cause that bhikshu to violate a precept and thereby suffer distress, commits a Payattika offense.

36- Any bhikshu who eats in a separate group, except at another appropriate time, commits a Payattika offense.

Another appropriate time means: when ill, when making robes, when traveling by road, when traveling by boat, when the great assembly eats, or when a sramana offers food.

37- Any bhikshu who eats at an improper time commits a Payattika offense.

38- Any bhikshu who eats food that has been improperly handled commits a Payattika offense.

39- Any bhikshu who, without being offered food, takes it on his own initiative, places it in his mouth, chews, and swallows it, except for water and a tooth-cleaning stick, commits a Payattika offense.

40- Regarding the delicious foods taught by the Blessed One—such as milk, curds, fresh butter, fish, and meat—if a bhikshu who is not ill goes personally to a household and asks for such foods, he commits a Payattika offense.

The fifth recitation:

Trùng thủy nhị thực xá

Vô phục vãng quán quân

Lưỡng dạ quán du binh

Ðã nghĩ phú thô tội.

41- Any bhikshu who knows that water contains living creatures and nevertheless takes and uses it commits a Payattika offense.

42- Any bhikshu who clearly knows that it is a household partaking of a meal and deliberately remains seated there for a long time commits a Payattika offense.

43- Any bhikshu who clearly knows that it is a household partaking of a meal and deliberately remains standing for a long time in a concealed place commits a Payattika offense.

44- Any bhikshu who personally gives food into the hands of naked non-Buddhist ascetics or other male or female non-Buddhist ascetics commits a Payattika offense.

45- Any bhikshu who goes on his own initiative to watch an army arrayed for battle commits a Payattika offense.

46- Any bhikshu who has a valid reason to go to a military encampment may remain there for only two nights. If he stays beyond that limit, he commits a Payattika offense.

47- Any bhikshu who, while staying in a military encampment during those two nights, watches the army conduct exercises, deploy its formations, or break formation in preparation for a campaign commits a Payattika offense.

48- Any bhikshu who, out of anger and displeasure, strikes another bhikshu commits a Payattika offense.

49- Any bhikshu who, out of anger and displeasure, raises his hand and threatens to strike another bhikshu commits a Payattika offense.

50- Any bhikshu who knows that another bhikshu has committed a grave offense and deliberately conceals it commits a Payattika offense.

The sixth recitation:

Bạn não xúc hỏa dục

Ðồng miên pháp phi chướng

Vị xả cầu tịch nhiễm

Thâu bảo cực viêm thời.

51- Any bhikshu who says to another bhikshu:

"Venerable sir, come with me to the house of a householder, where I shall have delicious food given to you so that you may eat your fill."

After they arrive at the householder's home, that bhikshu does not have any food given to the other bhikshu but instead says:

"Venerable sir, go elsewhere. I do not enjoy sitting and conversing with you; I prefer to sit alone."

If that bhikshu speaks these words because he wishes to cause the other bhikshu distress so that he will leave, he commits a Payattika offense.

52- Any bhikshu who, when not ill, lights a fire himself or causes another person to light one commits a Payattika offense.

53- Any bhikshu who, after entrusting his consent to another person, later regrets it and declares: "I withdraw my consent; I no longer entrust my consent to you," commits a Payattika offense.

54- Any bhikshu who sleeps in the same room with a person who has not received full ordination for more than two nights commits a Payattika offense.

55- Any bhikshu who says:

"As I understand the Dharma taught by the Buddha, sensual desire is an obstructive dharma, but when acted upon habitually, it is not an obstructive dharma." The bhikshus should say to that bhikshu: "Do not say: ‘As I understand the Dharma taught by the Buddha, sensual desire is an obstructive dharma, but when acted upon habitually, it is not an obstructive dharma.’ Do not slander the Blessed One. It is not good to slander the Blessed One. The Blessed One did not say such words. Through innumerable Dharma teachings, the Blessed One declared that among dharmas, sensual desire is an obstruction. You should abandon such evil views."

When the bhikshus admonish him in this way, it is good if he abandons the view. If he does not abandon it, they must earnestly and properly admonish him three times and, in accordance with the Dharma, discipline him so that he abandons this evil view. If he abandons it, that is good; if he does not abandon it, he commits a Payattika offense.

56- Any bhikshu who knows that a certain bhikshu has spoken as above and, after refusing to heed admonition, has not abandoned that evil view, yet lives in communion with him, shares requisites with him, stays in the same room with him, or sleeps together with him, commits a Payattika offense.

57- Any bhikshu who sees a sramanera say:

"As I understand the Buddha's teaching, sensual desire is an obstructive dharma, but when acted upon habitually, it is not an obstructive dharma."

The bhikshus must say to that sramanera:

“Do not say: ‘As I understand the Buddha’s teaching, sensual desires are obstructive dharmas, but when indulged in habitually, they are not obstructive dharmas.’ Do not slander the Blessed One. It is not good to slander the Blessed One. The Blessed One did not say this. Through innumerable Dharma teachings, the Blessed One has declared that sensual desires are obstructions. You must abandon such wrong views.”

When the bhikkhus speak thus to that novice, it is well if he abandons the view. If he does not abandon it, they must admonish him properly two or three times, instructing him to abandon that wrong view. It is well if the novice abandons it. If he does not, they must say to him:

“From this day forward, you may not say, ‘The Tathagata, the Worthy One, the Perfectly Awakened One, is my teacher,’ nor are you permitted to accompany the venerable elders or your fellow practitioners of the holy life. Other novices are permitted to share a room with bhikkhus for two nights, but henceforth you may not do so. You are a fool. Go away quickly! Be gone at once!”

If a bhikkhu, knowing that this novice has been expelled, nevertheless receives him, brings him back and supports him, or allows him to share a room, it is a Payattika offense.

58- When a bhikkhu obtains a new robe, he must discolor it in one of three ways: with blue, mud, or red, using whichever is appropriate to make its color impure. If he uses the robe without discoloring it in one of these three ways, it is a Payattika offense.

59- If a bhikkhu personally picks up precious objects or things regarded as precious, or has someone else pick them up, except within a monastery or a layperson’s house, it is a Payattika offense.

If, within a monastery or a layperson’s house, he sees precious objects or things regarded as precious, before picking them up he should reflect: “When someone comes to claim them, I shall return them.”

60- A bhikkhu should bathe once every half month. If he intentionally bathes more frequently, except under other circumstances, it is a Payattika offense.

The other circumstances are: when it is hot, when he is ill, when he is working, when he is traveling, or during wind and rain.

Seventh Recitation:

Killing living creatures, intentional vexation,

Tickling, playing in water, sharing a sleeping place,

Frightening, concealing requisites, entrusted robes,

A groundless accusation, traveling with a woman.

61- If a bhikkhu intentionally kills an animal, it is a Payattika offense.

62- If a bhikkhu intentionally causes trouble for another bhikkhu, even if it makes that bhikkhu unhappy for only a moment, it is a Payattika offense.

63- If a bhikkhu tickles another bhikkhu with his hand, it is a Payattika offense.

64- If a bhikkhu plays about in water, it is a Payattika offense.

65- If a bhikkhu sleeps in the same room as a woman, it is a Payattika offense.

66- If a bhikkhu himself frightens another bhikkhu or has someone else frighten him, even in jest, it is a Payattika offense.

67- If a bhikkhu himself hides, or has someone else hide, the robe, bowl, or requisites of another bhikkhu, a bhikkhuni, a probationer, a male novice, or a female novice, except under other circumstances, it is a Payattika offense.

68- If a bhikkhu has been entrusted with another person’s robe and later uses it on his own initiative without asking its owner, it is a Payattika offense.

69- If a bhikkhu, out of anger, knows that another bhikkhu is pure and has not violated a precept, yet slanders him with a groundless accusation of a Sanghavasesa offense, it is a Payattika offense.

70- If a bhikkhu travels together with a woman, without a man accompanying them, even for the distance of one village, it is a Payattika offense.

Eighth Recitation:

Traveling with thieves, one under age,

Digging the earth, invitations, refusing instruction,

Eavesdropping, departing in silence,

Disrespect, intoxicants, entering at an improper time.

71- If a bhikkhu travels together with thieves or a caravan of smugglers, even for the distance of one village, it is a Payattika offense.

72- If a bhikkhu, knowing that a person is not yet twenty years old, nevertheless grants him full ordination so that he attains the status of a bhikkhu, it is a Payattika offense.

The ordinand does not receive full ordination, and the bhikkhus incur an offense.

73- If a bhikkhu himself digs the earth or has someone else dig it, it is a Payattika offense.

74- A bhikkhu may accept an invitation to receive necessary requisites for four months. If, after that period has expired, he continues to accept those requisites, except at other permitted times, it is a Payattika offense.

The other permitted times are: a personal invitation, a renewed invitation, an earnest invitation, or a standing invitation.

75- If a bhikkhu hears other bhikkhus say:

“Venerable sir, you should train in these training rules.”

And, upon hearing this, he replies:

“I cannot undertake and practice a training rule merely because I have heard the foolish, unclear, and ignorant words of yours. I shall seek out those who are learned in the Tripitaka and follow their instructions in training in the training rules,” it is a Payattika offense.

A bhikkhu who sincerely wishes to understand is permitted to inquire into the teachings of the Tripitaka.

76- If a bhikkhu knows that other bhikkhus are engaged in a dispute and are seeking to expose one another’s faults in order to quarrel, and he secretly goes to listen to what they say, thinking, “I must listen so that I may cause them to quarrel with one another,” solely for that purpose and no other, it is a Payattika offense.

77- If a bhikkhu knows that the Sangha is discussing a matter in accordance with the Dharma, yet silently leaves the place without asking permission, even though other bhikkhus are present, except under other circumstances, it is a Payattika offense.

78- If a bhikkhu is disrespectful toward his teachers and companions, it is a Payattika offense.

79- If a bhikkhu drinks any kind of intoxicating liquor, it is a Payattika offense.

80- If a bhikkhu enters a village at an improper time without informing the other bhikkhus, except under other circumstances, it is a Payattika offense.

Ninth Recitation:

Meals, dawn, royal treasures,

Needle cases, bed legs and dimensions,

Stuffing, sitting cloth and bedding,

Sore-covering robe, rain-bathing robe, the Great Teacher’s robe.

81- If a bhikkhu has accepted an invitation to a meal at someone’s house and, either before or after the meal, leaves for another person’s house without informing anyone, it is a Payattika offense.

82- If, before the first light of dawn has appeared and before a consecrated kshatriya king has put away his precious objects and things regarded as precious, a bhikkhu crosses the threshold into the king’s private apartments, except under other circumstances, it is a Payattika offense.

83- If, during the fortnightly recitation of the precepts, a bhikkhu says:

“Venerable sirs, only now have I learned that these dharmas are set forth in the Pratimoksha Sutra.”

Yet the bhikkhus all know clearly that this bhikkhu has participated in the uposatha recitation two or three times, and not merely on this occasion, they should say to him:

“Venerable sir, ignorance does not exempt one from an offense. You must disclose and confess, in accordance with the Dharma, the offenses you have committed.”

They must also admonish him:

“Venerable sir, this Dharma is rare and difficult to encounter. Yet during the recitation of the precepts you were not respectful, did not compose your mind, did not show reverence, did not pay attention, did not maintain one-pointed awareness, did not listen attentively, and were not mindful while hearing the Dharma.” It is a Payattika offense.

84- If a bhikkhu makes a needle case from bone, ivory, or horn, it must be broken into pieces and discarded; it is a Payattika offense.

85- If a bhikkhu makes a large or small bed, its legs must be no higher than eight fingerbreadths of the Tathagata, excluding the portion inserted into the bed frame. If they exceed this height, the excess must be cut off; it is a Payattika offense.

86- If a bhikkhu stuffs a mattress or seat cushion with cotton or similar material, the stuffing must be removed; it is a Payattika offense.

87- If a bhikkhu makes a nisidana, he must make it to the prescribed dimensions. The prescribed dimensions are: two Buddha-spans in length and one and a half Buddha-spans in width, with an extension of one span on one side. If it exceeds these dimensions, the excess must be cut off; it is a Payattika offense.

88- If a bhikkhu makes a robe for covering sores, it must conform to the prescribed dimensions. The prescribed dimensions are: four Buddha-spans in length and two Buddha-spans in width. If it exceeds these dimensions, the excess must be cut off; it is a Payattika offense.

89- If a bhikkhu makes a rain-bathing robe, he must make it to the prescribed dimensions. The prescribed dimensions are: six Buddha-spans in length and two and a half Buddha-spans in width. If it exceeds these dimensions, the excess must be cut off; it is a Payattika offense.

90- If a bhikkhu makes a robe equal to or larger than the Buddha’s robe, it is a Payattika offense.

The dimensions of the Buddha’s robe are ten Buddha-spans in length and six Buddha-spans in width. These are the dimensions of the Buddha’s robe.

Venerable Ones, I have finished reciting the ninety Pacittiya rules. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones, this assembly is pure, as it remains silent. Thus do I hold it.”

VI. The Four Patidesaniya Rules: (Patidesaniya)

Venerable Ones, these are the four Patidesaniya rules requiring acknowledgment, which are recited from the disciplinary code every half-month.

Summary verse:

From an unrelated bhiksuni, personally receiving,

In a lay household, directing the distribution of food,

Without invitation, going to a family in training,

Receiving food outside one’s own dwelling place.

1. If a bhiksu, while traveling through a village, personally receives and eats food from a bhiksuni who is not a relative, that bhiksu must return to his dwelling place outside the village, approach the bhiksus, and personally say to each one:

“Venerable One, I have committed an unwholesome offense requiring acknowledgment. This is a rule that must not be transgressed. I now acknowledge it in order to repent.”

This is a rule requiring acknowledgment.

2. When several bhiksus are taking a meal in the home of a layperson, if a bhiksuni points to a certain bhiksu and says:

“Fine and delicious food should be offered to this one...”

The bhiksus must say to that bhiksuni:

“Sister, do not continue directing the offerings in this way. Wait until the bhiksus have finished eating.”

If not one bhiksu says this, the bhiksus must return to their dwelling place outside the village, approach the bhiksus, and say to each one:

“Venerable One, I have committed an unwholesome offense requiring acknowledgment. This is a rule that must not be transgressed. I now acknowledge it in order to repent.”

This is a rule requiring acknowledgment.

3. If a bhiksu knows that a household is a family in training, for which the Sangha has performed the formal act designating it as such, he must not go to that house on his own, without having first received an invitation, and personally receive and eat food there. That bhiksu must return to his dwelling place outside the village, approach the bhiksus, and say to each one:

“Venerable One, I have committed an unwholesome offense requiring acknowledgment. This is a rule that must not be transgressed. I now acknowledge it in order to repent.”

This is a rule requiring acknowledgment.

4. If a bhiksu is staying in an aranya dwelling place where there is danger and cause for fear, and without first sending someone to investigate the danger, goes outside the dwelling place to receive food, that bhiksu must return to the dwelling place, approach the bhiksus, and say to each one:

“Venerable One, I have committed an unwholesome offense requiring acknowledgment. This is a rule that must not be transgressed. I now acknowledge it in order to repent.”

This is a rule requiring acknowledgment.

Venerable Ones, I have finished reciting the four Patidesaniya rules. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones, this assembly is pure, as it remains silent. Thus do I hold it.”

VII. Rules of Training: (Sekkhiyavatta)

Venerable Ones, these are the rules of training, which are recited from the disciplinary code every half-month.

Summary verse:

Robes and food, bearing neat and proper,

In lay dwellings, deportment well composed,

Protecting the bowl, except for the sick,

Grass, water, and climbing above a person’s height.

1. One must train to wear the lower robe neatly and properly.

2. One must train to wear the lower robe neither too high nor too low, not rolled into the shape of an elephant’s trunk, not rolled into the shape of a snake’s head, not folded into the shape of a tala leaf, and not folded into the shape of a bean cake.

3. One must train to wear the three robes neatly and properly.

4. One must train, when entering a layperson’s home, to wear the three robes neither too high nor too low, to dress properly and modestly, not to speak excessively, and not to look upward.

5. One must train, when entering a layperson’s home, not to cover the head, not to throw the robe over one shoulder, not to throw it over both shoulders, not to stand with hands on hips, and not to swing the arms.

6. One must train, when entering a layperson’s home, not to skip, not to walk on tiptoe, not to hop on one foot, not to walk with the body leaning sideways, and not to walk hastily.

7. One must train, when entering a layperson’s home, not to sway the body, not to wave the hands, not to shake the head, not to swing the arms, and not to strut with the shoulders spread wide.

8. One must train not to sit down uninvited in a layperson’s home.

9. One must train not to sit down in a layperson’s home without first carefully examining the seat.

10. One must train not to sit carelessly in a layperson’s home.

11. One must train, in a layperson’s home, not to sit with one leg resting upon the other, with the legs crossed, with the knees clasped, with both legs fully extended, or with the body exposed.

12. One must train to receive food respectfully.

13. One must train not to accept rice until the bowl is full and then accept soup and vegetables so that the food overflows, and to eat while carefully steadying the bowl with the fingers.

14. One must train not to hold out the bowl in anticipation before the food has been brought.

15. One must train not to place the bowl upon food.

16. One must train to eat food respectfully.

17. One must train not to form morsels of rice that are too large or too small.

18. One must train not to open the mouth in anticipation before the food reaches it.

19. One must train not to speak with food in the mouth.

20. One must train not to cover soup with rice or rice with soup in the hope of receiving more.

21. One must train not to lick food, not to chew rice noisily, not to breathe upon food, not to blow upon food, not to rummage through food, not to disparage food, not to hold food in both cheeks, not to bite off half a morsel, not to eat with the tongue protruding, and not to shape food like a stupa.

22. One must train not to lick the hands, not to lick the bowl, not to shake the hands, not to shake the bowl, and always to look into the bowl while eating.

23. One must train not to look deliberately and contemptuously into the bowl of the person eating nearby.

24. One must train not to grasp a vessel of clean water with a soiled hand.

25. One must train not to pour out bowl-washing water in a layperson’s home without first asking the householder.

26. One must train not to put leftover food into a vessel containing water.

27. One must train not to place the bowl on the ground when there is no support or mat beneath it.

28. One must train not to wash the bowl while standing.

29. One must train not to place the bowl where it may easily fall, break, or be lost, and not to use the bowl to scoop water against the current.

30. One must train not to teach the Dharma while standing to a seated person, except to one who is ill.

31. One must train not to teach the Dharma while seated to a person who is lying down, except to one who is ill.

32. One must train not to teach the Dharma while seated on a low seat to a person seated on a high seat, except to one who is ill.

33. One must train not to teach the Dharma while walking behind a person who is walking ahead, except to one who is ill.

34. One must train not to teach the Dharma while walking along the roadside to a person walking in the middle of the road, except to one who is ill.

35. One must train not to teach the Dharma to a person whose head is covered, whose robe is thrown over one shoulder, whose robe is thrown over both shoulders, who has hands on hips, or who is waving the hands, except to one who is ill.

36. One must train not to teach the Dharma to a person riding an elephant, riding a horse, seated in a palanquin, or traveling in a carriage, except to one who is ill.

37. One must train not to teach the Dharma to a person wearing clogs, shoes, or sandals.

38. One must train not to teach the Dharma to a person wearing a cap, a hat, or a crown resembling the Buddha’s usnisa, to a person whose head is wrapped, or to a person wearing a flower garland, except to one who is ill.

39. One must train not to teach the Dharma to a person holding a parasol overhead.

40. One must train not to defecate or urinate while standing, except when ill.

41. One must train not to defecate, urinate, or spit into clean water, except when ill.

42. One must train not to defecate, urinate, or spit upon green grass, except when ill.

43. One must train not to climb a tree higher than a person’s head, except in a dangerous emergency.

Venerable Ones, I have finished reciting the rules of training. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones, this assembly is pure, as it remains silent. Thus do I hold it.”

VIII. The Seven Rules for Settling Disputes: (Adhikarana samatha)

Venerable Ones, these are the seven methods for settling disputes, recited every fortnight from the disciplinary code.

Summary verse:

In the presence, mindfulness,

Non-delusion and investigation of an offense;

The word of the majority, one's own admission,

And covering with grass remove the Sangha’s disputes.

1. A matter requiring settlement through the Vinaya procedure of settlement in the presence shall be settled through the Vinaya procedure of settlement in the presence.

2. A matter requiring settlement through the Vinaya procedure of mindfulness shall be settled through the Vinaya procedure of mindfulness.

3. A matter requiring settlement through the Vinaya procedure of non-delusion shall be settled through the Vinaya procedure of non-delusion.

4. A matter requiring settlement through the Vinaya procedure of investigating the intrinsic nature of an offense shall be settled through the Vinaya procedure of investigating the intrinsic nature of an offense.

5. A matter requiring settlement through the Vinaya procedure of the word of the majority shall be settled through the Vinaya procedure of the word of the majority.

6. A matter requiring settlement through the Vinaya procedure of discipline by one’s own admission shall be settled through the Vinaya procedure of one’s own admission.

7. A matter requiring settlement through the Vinaya procedure of covering with grass shall be settled through the Vinaya procedure of covering with grass.

If a dispute arises, these seven methods must be employed, in accordance with the instruction of the Teacher, to settle that dispute according to the Dharma and according to the Vinaya.

Venerable Ones, I have finished reciting the seven methods for settling disputes. I ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“The Venerable Ones in this assembly are pure, as shown by their silence. Thus do I understand it.”

CONCLUSION:

Venerable Ones, I have recited the preface to the disciplinary code, the four Parajika rules, the thirteen Sanghavasesa rules, the two Aniyata rules, the thirty Nissaggiya Pacittiya rules, the ninety Pacittiya rules, the four Patidesaniya rules, the rules of training, and the seven methods for settling disputes.

All these rules are preserved in the disciplinary code of the Tathagata, the Worthy One, the Perfectly Enlightened One. If there are other subsidiary rules corresponding to these rules, they too must be studied and practiced.

The Venerable Ones should assemble together in a spirit of joy, without contention, with one mind and one voice, like water blending with milk. Diligently cause the Sacred Teaching of the Great Teacher to shine brilliantly, live in peace and happiness without heedlessness, and train yourselves in this way.

1. Patient endurance and diligence are supreme,

Leading to the realization of nirvana.

One who has gone forth yet harms others

Is not a true ascetic.

This is the disciplinary code taught by Vipasyin Tathagata, the Perfectly Enlightened One.

2. Those with clear vision avoid perilous paths

And reach a place of safety.

The wise, while living in the world,

Keep far away from every evil.

This is the disciplinary code taught by Sikhin Tathagata, the Perfectly Enlightened One.

3. Neither slander nor cause harm;

Well preserve the disciplinary code.

Know moderation in food and drink,

And use a simple resting place.

Diligently cultivate higher concentration—

This is the teaching of all Buddhas.

This is the disciplinary code taught by Visvabhu Tathagata, the Perfectly Enlightened One.

4. Just as a bee approaches a flower,

Damaging neither its color nor its fragrance,

But merely gathers nectar and departs,

So too should a bhiksu conduct himself.

This is the disciplinary code taught by Krakucchanda Tathagata, the Perfectly Enlightened One.

5. Do not oppose or undermine others,

Scrutinizing what they have or have not done.

Examine instead your own conduct,

Whether it is right or wrong.

This is the disciplinary code taught by Kanakamuni Tathagata, the Perfectly Enlightened One.

6. Do not become attached to the savor of concentration;

Diligently cultivate in tranquil places.

Attaining this, bring sorrow to an end

And constantly maintain right mindfulness.

Those who continually practice generosity

Increase their merit, and enmity disappears.

Cultivating good, they eliminate every evil;

Exhausting the defilements, they realize nirvana.

This is the disciplinary code taught by Kasyapa Tathagata, the Perfectly Enlightened One.

7. Commit no evil deeds;

Practice every wholesome conduct;

Completely tame your own mind—

This is the teaching of all Buddhas.

Excellent is the guarding of the body;

Excellent is the guarding of speech;

Excellent is the guarding of the mind;

Excellent is guarding them all.

A bhiksu who guards them all

Eliminates every form of suffering.

Well guard the mouth and speech;

Well guard every thought.

Let the body perform no evil deed,

And always purify the three kinds of karma.

Therefore, one must accord with

The teaching of the Great Sage.

This is the disciplinary code taught by Sakyamuni Tathagata, the Perfectly Enlightened One.

Vipasyin and Sikhin,

Visvabhu and Krakucchanda,

Kanakamuni,

Kasyapa, and the Venerable Sakyamuni—

Gods among gods,

Unsurpassed Trainers of beings;

All seven Buddhas, heroic and mighty,

Ever protected and rescued the world.

Endowed with great renown,

They all proclaimed this disciplinary Dharma.

The Buddhas and their disciples

All revered and honored the precepts.

Through reverence for the disciplinary code,

They attained the unsurpassed fruit.

Those who seek liberation

Should diligently cultivate the Buddha’s teaching,

Subduing the army of birth and death

As an elephant crushes a hut of grass.

Within this Dharma and Vinaya,

Always live without heedlessness;

Drain dry the ocean of afflictions

And cross beyond the shore of suffering.

Whenever the disciplinary code is recited

And the harmonious Sangha performs the purification,

All must together honor the precepts,

As a yak guards its tail.

I have recited the disciplinary code;

The Sangha’s purification is complete.

May its merit benefit all sentient beings,

That all together may accomplish the Buddha Way.

MULASARVASTIVADA

VINAYA

BHIKSU DISCIPLINARY CODE

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