四分律比丘戒本

I. Preliminary Section of the Bhikkhu Precepts

I bow my head in reverence

to all Buddhas, the Buddha-Dharma,

and the Bhikkhu Sangha.

I now recite the Precept Scripture ⁽¹⁾

in order that

the Buddha-Dharma may long endure.

The precepts are like the great ocean,

without shores or bounds;

they are also like precious jewels,

which one never tires of seeking.

Those who wish to preserve the treasure

of the Noble Ones ⁽²⁾,

let the assembly gather

and hear me recite the precepts.

Those who wish to eliminate the four offenses

called offenses of expulsion,

who wish to eradicate the thirteen

Sangha-remnant offenses,

and who wish to prevent the thirty

offenses entailing forfeiture and expiation ⁽³⁾,

let the assembly gather

and hear me recite the precepts.

The Buddha Vipassi,

as well as the Buddha Sikhi,

the Buddha Vessabhu,

the Buddha Kakusandha,

the Buddha Konagamana,

as well as the Buddha Kassapa

and the Buddha Sakyamuni—

all these Buddhas

expounded the Precept Scripture ⁽⁴⁾.

I shall now recite again

this Precept Scripture;

let the entire assembly listen.

Just as a person

whose feet have been injured

cannot possibly

walk anywhere unaided,

so too, one who breaks the precepts

cannot be reborn

among devas or human beings.

Those who wish to be born among devas

or among human beings

must preserve

the two feet of the Dharma of precepts,

and not allow them

to be injured by transgression.

Just as a charioteer

entering a dangerous road

fears that his chariot

may lose its linchpin or break its axle,

so too, one who breaks the precepts,

when facing death,

has a heart filled with fear.

Just as one looking into a mirror

is pleased upon seeing beauty

and grieved upon seeing ugliness,

so too is the recitation of the precepts:

one rejoices when the precepts are intact

and worries when the precepts are impaired.

When two armies meet in battle,

the courageous advance

and the fearful retreat;

so too is the recitation of the precepts:

if pure, one is at ease;

if defiled, one is afraid.

Among all people,

the king is foremost;

among all bodies of water,

the ocean is foremost;

among all stars of the night,

the moon is foremost;

among all noble ones,

the Buddha is foremost;

among all codes of discipline ⁽⁵⁾,

the Precept Scripture is foremost.

Therefore, the Blessed One

established that

once every half-month

it must be recited.

Is the Sangha in harmony ⁽⁶⁾? Answer: The Sangha is in harmony.

Has the Sangha assembled? Answer: The Sangha has assembled.

Have those who have not received full ordination departed? If there are any, instruct them to leave and answer: Those who have not received full ordination have departed. If there are none, answer: There is no one here who has not received full ordination.

Have any bhikkhus who are not present conveyed their consent and purity ⁽⁷⁾? If so, answer that they have and report it according to the proper procedure. If not, answer: No one here has conveyed consent and purity.

Whom has the Bhikkhuni Sangha sent? If someone has been sent, answer accordingly and report it according to the proper procedure. If no one has been sent, answer: The Bhikkhuni Sangha has sent no one here.

For what purpose has the Sangha assembled in harmony today? Answer: To perform the karman of reciting the precepts.

Venerable Sangha, please listen. Today is the fifteenth day, the Sangha's Uposatha day for reciting the precepts. If the Sangha considers the time appropriate ⁽⁸⁾ and gives its consent, let the Uposatha and recitation of the precepts be conducted. Thus is the motion presented. Has the motion been carried? Answer: It has been carried ⁽⁹⁾.

II. The Bhikkhu Precepts:

II.1 Introduction

Venerable Ones, I shall now recite the Patimokkha. Let the bhikkhus assemble together in one place. Listen attentively and bear it well in mind.

Whoever knows that he has committed an offense must confess it himself; whoever has committed no offense should remain silent. By their silence, I shall know that the Venerable Ones are pure. If anyone is questioned individually, he should answer in the same manner.

Therefore, if a bhikkhu, when questioned for the third time before the assembly, remembers that he has committed an offense but does not confess it, he incurs the offense of deliberately speaking falsehood. The Buddha has taught that falsehood is an obstacle to the Noble Path ⁽¹⁰⁾. If a bhikkhu remembers that he has committed an offense and wishes to become pure, he must confess it.

Having confessed, he shall be at peace and ease.

Venerable Ones, I have recited the introduction to the Precept Scripture. I now ask the Venerable Ones: Are you all pure with respect to this introduction? (Ask three times.) Venerable Ones, you are all pure with respect to this introduction, for you remain silent. Thus do I understand this matter ⁽¹¹⁾.

II.2 The Four Offenses of Expulsion

Venerable Ones, the following four Parajika precepts ⁽¹²⁾, extracted from the Precept Scripture, are recited once every half-month.

First, the precept concerning grave sexual misconduct.—If a bhikkhu, sharing the same training precepts as other bhikkhus (12b), has not renounced the training but has become weak in it without declaring his inability, engages in an impure act ⁽¹³⁾, even with an animal, he commits the bhikkhu's Parajika offense and may no longer live in communion ⁽¹⁴⁾ with the Sangha.

Second, the precept concerning grave theft.—If a bhikkhu, whether in a village or in a solitary place, with the intention to steal takes what has not been given, and for such taking of what has not been given a king or the king's minister might arrest, execute, bind, or banish him, saying, “You are a thief; you are a fool; you know nothing,” he commits the bhikkhu's Parajika offense and may no longer live in communion with the Sangha.

Third, the precept concerning grave killing.—If a bhikkhu intentionally takes a human life with his own hand, provides a person with a knife, praises death, or encourages death, saying, “Good man, what use is this wretched life to you? It would be better for you to die than to live”; and with such an intention devises various means to praise death or encourage death, he commits the bhikkhu's Parajika offense and may no longer live in communion with the Sangha.

Fourth, the precept concerning grave false speech.—If a bhikkhu, knowing nothing in truth, claims for himself, “I have attained a state of a superior person; I have entered the supramundane state of noble knowledge. Thus do I know; thus do I see”; and at a later time, whether questioned or not, desiring purification, says, “In truth, without seeing, I said that I saw; without knowing, I said that I knew,” then, except in a case of overestimation ⁽¹⁵⁾, he commits the bhikkhu's Parajika offense and may no longer live in communion with the Sangha.

Venerable Ones, I have recited the four Parajika precepts. If a bhikkhu commits any one of these Parajika offenses, he may no longer live in communion with the Sangha. Just as he was before receiving full ordination, so is he after receiving full ordination and then transgressing. Therefore, a bhikkhu who has committed a Parajika offense must not live in communion with the Sangha. I now ask the Venerable Ones: Are you all pure with respect to these four precepts? (Ask three times.) Venerable Ones, you are all pure with respect to these four precepts, for you remain silent. Thus do I understand this matter.

II.3 The Thirteen Sangha-Remnant Precepts

Venerable Ones, the following thirteen Sanghadisesa precepts ⁽¹⁶⁾, extracted from the Precept Scripture, are recited once every half-month.

First, the precept concerning intentional emission of semen.—If a bhikkhu intentionally stimulates his sexual organ and emits semen ⁽¹⁷⁾, except in a dream, he commits a Sanghadisesa offense.

Second, the precept concerning bodily contact with a woman.—If a bhikkhu, with lustful intent, engages in bodily contact with a woman, whether by taking her hand, taking hold of her hair, or touching any part of her body, he commits a Sanghadisesa offense.

Third, the precept concerning lewd speech ⁽¹⁸⁾.—If a bhikkhu, with lustful intent, speaks lewd and obscene words to a woman, by speaking such lewd and obscene words he commits a Sanghadisesa offense.

Fourth, the precept concerning soliciting sexual favors ⁽¹⁹⁾.—If a bhikkhu, with lustful intent, praises himself in the presence of a woman, saying, “Sister, I practice the holy life, observe the precepts, exert myself diligently, and cultivate wholesome qualities. Sister, offer me the gift of sexual intercourse; such an offering is supreme,” he commits a Sanghadisesa offense.

Fifth, the precept concerning acting as a matchmaker.—If a bhikkhu acts as an intermediary between two parties, conveying a man's intentions to a woman and a woman's intentions to a man, in order to bring about marriage or an illicit liaison between them, then even if only for a moment, he commits a Sanghadisesa offense.

Sixth, the rule concerning building a dwelling beyond the prescribed limit ⁽²⁰⁾.—If a bhikkhu, without a donor, arranges to build a dwelling for himself, it must be built according to the prescribed dimensions. The dimensions are twelve of the Buddha’s spans in length and seven of his spans in width. He must also invite the bhikkhus to designate the site. The bhikkhus shall designate a site that is free from danger and obstruction. If a bhikkhu, without a donor, arranges to build a dwelling for himself on a site that is dangerous and obstructed, without inviting the bhikkhus to designate the site, and also builds it beyond the prescribed dimensions, he commits a sanghadisesa offense.

Seventh, the rule concerning failure to invite the designation of a site ⁽²¹⁾.—If a bhikkhu wishes to build a large dwelling for himself with a donor, he must invite the bhikkhus to come and designate the site. The bhikkhus should designate a site that is free from danger and obstruction. If a bhikkhu builds a large dwelling for himself, with a donor, on a site that is dangerous and obstructed, without inviting the bhikkhus to come and designate the site, he commits a sanghadisesa offense.

Eighth, the rule concerning false accusation and slander ⁽²²⁾.—If a bhikkhu, out of anger, groundlessly accuses a bhikkhu who has not committed a parajika offense of having committed a parajika offense, with the intention of destroying that bhikkhu’s purity; and later, whether questioned or not, knows that the accusation was groundless and says, “Because I was angry, I made such an accusation,” then the bhikkhu who makes such an accusation commits a sanghadisesa offense.

Ninth, the rule concerning distorted accusation and slander ⁽²³⁾.—If a bhikkhu, out of anger, seizes upon some aspect of an unrelated matter and groundlessly accuses a bhikkhu who has not committed a parajika offense of having committed a parajika offense, with the intention of destroying that bhikkhu’s purity; and later, whether questioned or not, knows that he seized upon some aspect of an unrelated matter and himself says, “Because I was angry, I made such an accusation,” he commits a sanghadisesa offense.

Tenth, the rule concerning causing a schism in the harmonious Sangha ⁽²⁴⁾.—If a bhikkhu wishes to cause a schism in the harmonious Sangha ⁽²⁵⁾, undertakes actions by every means to cause a schism in the harmonious Sangha, and persists in embracing the means of causing such a schism without relinquishing them, the bhikkhus should admonish him, saying: “Venerable sir, do not cause a schism in the harmonious Sangha. Do not undertake actions by every means to cause a schism in the harmonious Sangha.

Do not persist in embracing the means of causing such a schism without relinquishing them. Venerable sir, be in harmony with the Sangha—joyful, free from contention, training together under one teacher, mingled like water and milk. Then there will be growth, peace, and happiness in the Buddha’s Dharma.” If, when admonished in this way, that bhikkhu persists and does not relinquish his course, the bhikkhus should admonish him up to a third time so that he may relinquish that persistence.

If he relinquishes it after the third admonition, that is good; if he does not relinquish it, he commits a sanghadisesa offense.

Eleventh, the rule concerning supporting a schism in the Sangha ⁽²⁶⁾.—If that bhikkhu has partisans—one bhikkhu, two bhikkhus, three bhikkhus, or even innumerable bhikkhus—and those partisan bhikkhus say to the other bhikkhus: “Venerable sirs, do not admonish that bhikkhu. That bhikkhu speaks in accordance with the Dharma; that bhikkhu speaks in accordance with the Vinaya. What that bhikkhu says is pleasing to us; what that bhikkhu says is acceptable to us.” The bhikkhus should reply: “Venerable sirs, do not say, ‘That bhikkhu speaks in accordance with the Dharma; that bhikkhu speaks in accordance with the Vinaya.

What that bhikkhu says is pleasing to us; what that bhikkhu says is acceptable to us.’ For that bhikkhu does not speak in accordance with the Dharma and does not speak in accordance with the Vinaya. Venerable sirs, do not desire to cause a schism in the harmonious Sangha; take delight in the harmony of the Sangha. Venerable sirs, be in harmony with the Sangha—joyful, free from contention, training together under one teacher, mingled like water and milk.

Then there will be growth, peace, and happiness in the Buddha’s Dharma.” If, when admonished in this way, those bhikkhus persist and do not relinquish their course, the bhikkhus should admonish them up to a third time so that they may relinquish that persistence. If they relinquish it after the third admonition, that is good; if they do not relinquish it, they commit a sanghadisesa offense.

Twelfth, the rule concerning corrupting lay followers ⁽²⁷⁾.—If a bhikkhu dwelling in a village or town corrupts lay followers and commits evil deeds ⁽²⁸⁾, and his corruption of lay followers is seen and heard by everyone, while his evil deeds are likewise seen and heard by everyone, the bhikkhus should say to him: “Venerable sir, you have corrupted lay followers and committed evil deeds. Your corruption of lay followers is seen and heard by everyone, and your evil deeds are seen and heard by everyone.

Since you have corrupted lay followers and committed evil deeds, you must now depart far from this village and must not remain here any longer.” That bhikkhu says to the bhikkhus: “Venerable sirs, you act with desire, anger, delusion, and fear. Among bhikkhus guilty of the same offense, some are expelled while others are not.” The bhikkhus should admonish him: “Venerable sir, do not say, ‘The bhikkhus act with desire, anger, delusion, and fear.

Among bhikkhus guilty of the same offense, some are expelled while others are not.’ For the bhikkhus do not act with desire, anger, delusion, or fear. Venerable sir, you have corrupted lay followers and committed evil deeds. Your corruption of lay followers is seen and heard by everyone, and your evil deeds are seen and heard by everyone.” If, when admonished in this way, that bhikkhu persists and does not relinquish his course, the bhikkhus should admonish him up to a third time so that he may relinquish that persistence.

If he relinquishes it after the third admonition, that is good; if he does not relinquish it, he commits a sanghadisesa offense.

Thirteenth, the rule concerning stubborn resistance ⁽²⁹⁾.—If a bhikkhu is stubborn by nature and listens to no one, and when the bhikkhus admonish him properly in accordance with the Vinaya he refuses to accept their admonition, saying: “Venerable sirs, do not speak to me about whether I am good or bad, and I shall not speak to you about whether you are good or bad. Venerable sirs, desist; do not continually admonish me.” The bhikkhus should admonish him, saying: “Venerable sir, do not make yourself one who accepts admonition from no one.

You should make yourself receptive to admonition. Admonish the bhikkhus properly, and the bhikkhus will also admonish you properly. In this way, the Buddha’s disciples grow through admonishing one another, instructing one another, and confessing to one another.” If, when admonished in this way, that bhikkhu persists and does not relinquish his course, the bhikkhus should admonish him up to a third time so that he may relinquish that persistence.

If he relinquishes it after the third admonition, that is good; if he does not relinquish it, he commits a sanghadisesa offense.

Venerable sirs, I have recited the thirteen rules concerning Sanghadisesa offenses. Of these, the first nine become offenses upon the initial transgression, while the last four become offenses only after the third admonition. If a bhikkhu commits any one of these offenses, knows that he has committed it, and deliberately conceals it, the Sangha must require that bhikkhu to undergo probation ⁽³⁰⁾.

After undergoing probation, he must further observe the discipline of penance ⁽³¹⁾ for six days and nights. After he has observed the discipline of penance, the Sangha shall rehabilitate him. He must be rehabilitated in the midst of twenty bhikkhus.

If even one is lacking, so that there are not a full twenty bhikkhus, then although they perform the rehabilitation, that bhikkhu is not rehabilitated, and the Sangha is also deserving of censure. This is the proper procedure ⁽³²⁾. I now ask the venerable sirs: Are you entirely pure with respect to these thirteen Sanghadisesa rules? (Ask three times.) Venerable sirs, you are entirely pure with respect to these thirteen rules, for you remain silent.

Thus do I understand this matter.

II.4 The Two Indeterminate Rules

Venerable sirs, the following two indeterminate rules—Aniyata ⁽³³⁾—are to be recited once every half-month and are drawn from the Patimokkha.

First, the rule concerning sitting in a concealed place.—If a bhikkhu sits alone with a woman in a concealed, screened, or secluded place suitable for engaging in sexual intercourse and speaks words contrary to the disciplinary rules, and a trustworthy female lay follower endowed with faith states that the bhikkhu has committed one of the following three offenses—a Parajika offense, a Sanghadisesa offense, or a Pacittiya offense—and the bhikkhu himself also says, “I committed that offense,” then he must be dealt with according to one of the following three offenses: a Parajika offense, a Sanghadisesa offense, or a Pacittiya offense.

The bhikkhu must be dealt with properly and in accordance with the statement of that trustworthy female lay follower endowed with faith. This is called an indeterminate matter.

Second, the rule concerning sitting in an open place.—If a bhikkhu sits with a woman in an open place unsuitable for engaging in sexual intercourse and speaks lewdly, and a trustworthy female lay follower endowed with faith states that the bhikkhu has committed one of the following two offenses—a Sanghadisesa offense or a Pacittiya offense—and the bhikkhu himself also says, “I committed that offense,” then he must be dealt with according to one of the following two offenses: a Sanghadisesa offense or a Pacittiya offense. The bhikkhu must be dealt with properly and in accordance with the statement of that trustworthy female lay follower endowed with faith. This is called an indeterminate matter.

Venerable sirs, I have recited the two indeterminate rules. I now ask the venerable sirs: Are you entirely pure with respect to these two rules? (Ask three times.) Venerable sirs, you are entirely pure with respect to these two rules, for you remain silent. Thus do I understand this matter.

II.5 The Thirty Rules Entailing Forfeiture and Expiation

Venerable sirs, the following thirty rules entailing forfeiture and expiation—Nissaggiya Pacittiya ⁽³⁵⁾—are to be recited once every half-month and are drawn from the Patimokkha.

First, the rule concerning keeping a robe beyond the permitted period.—When a bhikkhu’s three robes ⁽³⁶⁾ have been completed and the kathina privilege ⁽³⁷⁾ has ended, he may keep an extra robe ⁽³⁸⁾ without formally assigning it to another ⁽³⁹⁾; but if he keeps it for more than ten days, he commits a Nissaggiya Pacittiya offense.

Second, the rule concerning sleeping apart from a robe.—When a bhikkhu’s three robes have been completed and the kathina privilege has ended, if he sleeps in a place apart from any one of his three robes (39b), then, unless the Sangha has authorized it through a formal act of Kamma ⁽⁴⁰⁾, he commits a Nissaggiya Pacittiya offense.

Third, the rule concerning keeping robe-cloth beyond the permitted period.—When a bhikkhu’s three robes have been completed ⁽⁴¹⁾ and the kathina privilege has ended, but that bhikkhu receives robe-cloth out of season, he may accept it if he needs it, and after accepting it he should have a robe made without delay. If there is sufficient cloth, that is well. If there is insufficient cloth, he may keep it for one month while waiting for enough cloth. If he keeps it beyond that period, he commits a Nissaggiya Pacittiya offense.

Fourth, the rule concerning accepting a robe from an unrelated bhikkhuni ⁽⁴²⁾.—If a bhikkhu accepts a robe from a bhikkhuni who is not his relative, then, except in exchange, he commits a Nissaggiya Pacittiya offense.

Fifth, the rule concerning having an old robe washed ⁽⁴³⁾.—If a bhikkhu has a bhikkhuni who is not his relative wash, dye, or beat an old robe, he commits a Nissaggiya Pacittiya offense.

Sixth, the rule concerning asking another person for a new robe ⁽⁴⁴⁾.—If a bhikkhu asks a male or female householder who is not his relative for a new robe, then, except under special circumstances, he commits a Nissaggiya Pacittiya offense. The special circumstances are when his robe has been stolen, lost, burned, or swept away by water. These are called special circumstances.

Seventh, the rule concerning accepting more cloth than is permitted.—If a bhikkhu’s robe has been lost, stolen, burned, or swept away by water, and a male or female householder who is not his relative voluntarily offers him a large amount of cloth, that bhikkhu should accept only as much cloth as he knows to be sufficient. If he accepts more, he commits a Nissaggiya Pacittiya offense.

Eighth, the rule concerning asking for an increase in the robe fund ⁽⁴⁵⁾.—If a male or female householder has set aside a robe fund for a bhikkhu, saying, “With this robe fund, I shall purchase a robe and offer it to the bhikkhu named so-and-so,” and that bhikkhu has not previously received an invitation to ask for whatever he needs (45b), yet, desiring a fine robe, he goes to the householder’s home and says, “It would be good, householder, if you would purchase such-and-such a robe for me,” then, if he obtains the robe in this way, he commits a Nissaggiya Pacittiya offense.

Ninth, the rule concerning urging donors to combine their robe funds ⁽⁴⁶⁾.—If two male or female householders have each set aside a robe fund for a bhikkhu, saying, “With this, I shall purchase a robe and offer it to the bhikkhu named so-and-so,” and that bhikkhu has not previously received an invitation to ask for whatever he needs, yet, desiring a fine robe, he goes to the homes of the two householders and says, “It would be good, householders, if you would set aside funds for such-and-such a robe and combine them to purchase a single robe for me,” then, if he obtains the robe in this way, he commits a Nissaggiya Pacittiya offense.

Rule 10, requesting a robe beyond the prescribed limit.—If a king, minister, brahmin, householder, or householder’s wife sends a messenger with robe funds for a bhikkhu, saying, “Take these robe funds and deliver them to the bhikkhu named so-and-so,” the messenger goes to that bhikkhu and says, “Venerable sir, I have brought robe funds for you. Please accept them.” The bhikkhu should say to the messenger, “I may not accept these robe funds.

When I need a robe, I may accept only what is proper and pure.” The messenger asks the bhikkhu, “Venerable sir, do you have an attendant?” The bhikkhu may say, “Yes. There is a person in that monastery, or that male householder, who serves as an attendant to the bhikkhus and regularly assists them.” The messenger then goes to the attendant, entrusts the robe funds to him, and returns to the bhikkhu, saying, “Venerable sir, I have entrusted the robe funds to the attendant named so-and-so, whom you indicated.

When you deem the time appropriate, please go to him, and a robe will be procured.” When the bhikkhu needs a robe, he should go to the attendant and remind him a second and a third time, saying, “I need a robe.” If, after reminding him a second and a third time, he obtains the robe, that is good. If he does not obtain it, he should stand silently before the attendant a fourth, fifth, and sixth time. If, after standing silently before him a fourth, fifth, and sixth time, he obtains the robe, that is good.

If he does not obtain the robe but presses beyond the aforesaid limit in order to obtain it, he commits a nissaggiya pacittiya offense. If he does not obtain the robe, he should go himself, or send someone, to the donor of the robe funds and say, “Previously, you sent robe funds to me, the bhikkhu named so-and-so, but in the end I did not obtain a robe. Please go and recover them; do not let them be lost.” This is the proper procedure.

Rule 11, a sleeping mat containing silk.—If a bhikkhu has a new sleeping mat made using silkworm thread mixed with silk thread, he commits a nissaggiya pacittiya offense.

Rule 12, a sleeping mat of black wool.—If a bhikkhu has a new sleeping mat made from new, entirely black goat’s wool, he commits a nissaggiya pacittiya offense.

Rule 13, a sleeping mat of white wool.—If a bhikkhu has a new sleeping mat made, he should use goat’s wool comprising two parts black, three parts white, and four parts of mixed colors. If that bhikkhu has a new sleeping mat made without using two parts black, three parts white, and four parts of mixed colors (46b), he commits a nissaggiya pacittiya offense.

Rule 14, a sleeping mat that is still new ⁽⁴⁷⁾.—If a bhikkhu has a new sleeping mat made, he must use it for six years. If, before six years have elapsed, he has a new one made to replace it without relinquishing the old one, then, except when authorized by a Sangha karman, he commits a nissaggiya pacittiya offense.

Rule 15, an entirely new sitting mat ⁽⁴⁸⁾.—If a bhikkhu has a new sitting mat made, he must take a square piece from an old sitting mat, one handspan on each side, and sew it over the new sitting mat to spoil its color. If he has a new sitting mat made without taking a square piece from an old sitting mat, one handspan on each side, and sewing it over the new sitting mat to spoil its color, he commits a nissaggiya pacittiya offense.

Rule 16, carrying wool beyond the prescribed limit ⁽⁴⁹⁾.—If a bhikkhu obtains goat’s wool while traveling and has no one to carry it for him, he is permitted to carry it himself, but only for up to three yojanas. If he has no one to carry it for him and carries it himself for more than three yojanas, he commits a nissaggiya pacittiya offense.

Rule 17, having goat’s wool washed ⁽⁵⁰⁾.—If a bhikkhu has a bhikkhuni who is not his relative wash, dye, and beat goat’s wool for him, he commits a nissaggiya pacittiya offense.

Rule 18, accepting money and valuables ⁽⁵¹⁾.—If a bhikkhu personally accepts money, accepts silver or gold, has someone else accept it, or accepts it by telling someone to place it on the ground, he commits a nissaggiya pacittiya offense.

Rule 19, bartering money and valuables ⁽⁵²⁾.—If a bhikkhu engages in barter ⁽⁵³⁾ involving money or precious objects, he commits a nissaggiya pacittiya offense.

Rule 20, trading in goods.—If a bhikkhu buys any goods cheaply and sells them dearly, he commits a nissaggiya pacittiya offense.

Rule 21, keeping an extra bowl beyond the prescribed limit.—If a bhikkhu keeps an extra bowl (53b) without formally assigning it to another, he may retain it for only ten days. If he keeps it beyond that period, he commits a nissaggiya pacittiya offense.

Rule 22, seeking a bowl beyond what is allowable.—If a bhikkhu is using a bowl that has not yet required five repairs and does not yet leak, but nevertheless seeks a new and more attractive bowl to replace it, he commits a nissaggiya pacittiya offense. That bhikkhu should relinquish the new bowl before the Sangha, and the Sangha should successively take the bowl belonging to the bhikkhu of lowest seniority (53c) and give it to that bhikkhu to use; he must use it until it breaks. This is the proper procedure.

Rule 23, procuring thread for weaving a robe ⁽⁵⁴⁾.—If a bhikkhu himself solicits weaving thread and has a weaver who is not his relative weave a robe for him, he commits a nissaggiya pacittiya offense.

Rule 24, instructing a weaver to add more ⁽⁵⁵⁾.—If a householder or a householder’s wife has a weaver weave a robe for a bhikkhu, and that bhikkhu has not previously been invited to make whatever request he wishes, yet goes to the weaver and says, “This robe is being woven for me, so please weave it very finely, making it broad and durable. Whatever additional expense there may be, I shall pay you,” then, if that bhikkhu gives the weaver even an additional amount for oil worth only one meal and thereby obtains the robe, he commits a nissaggiya pacittiya offense.

Rule 25, taking back a robe.—If a bhikkhu first gives a robe to another bhikkhu but later, out of anger, takes it back himself or has someone else take it back, saying, “Return the robe to me; I no longer give it to you,” and the other bhikkhu returns the robe and that bhikkhu takes it, he commits a nissaggiya pacittiya offense.

Rule 26, keeping medicine beyond the prescribed limit ⁽⁵⁶⁾.—If a bhikkhu is ill, leftover medicines such as ghee, oil, fresh butter, honey, and rock sugar may be used within seven days. If he continues to use them after seven days, he commits a nissaggiya pacittiya offense.

Rule 27, a bathing cloth obtained or used too early ⁽⁵⁷⁾.—A bhikkhu may seek a rains-bathing cloth when one month remains in the spring and may begin using it for bathing when half a month remains. If a bhikkhu seeks a rains-bathing cloth more than one month before entering the rains retreat, or uses it for bathing more than half a month before entering the rains retreat ⁽⁵⁸⁾, he commits a nissaggiya pacittiya offense.

Rule 28, keeping an urgently offered robe ⁽⁵⁹⁾.—When ten days remain before the end of the three-month rains retreat ⁽⁶⁰⁾, the bhikkhus are permitted to accept an urgently offered robe. A bhikkhu who knows that it is an urgently offered robe should accept it, and after accepting it may keep it for the allowable period pertaining to that robe ⁽⁶¹⁾. If he keeps it beyond that period, he commits a nissaggiya pacittiya offense.

Rule 29, being separated from a robe beyond the prescribed limit ⁽⁶²⁾.—If a bhikkhu has completed the three-month rains retreat, and the subsequent month of kathina ⁽⁶³⁾ has also ended, and he dwells in an aranya ⁽⁶⁴⁾, a place considered insecure and dangerous, then, while dwelling in such a place, he may, if he wishes, leave one of his three robes in a village dwelling. If he has such a reason, he is permitted to sleep separated from that robe for up to six nights. If he remains separated from it beyond that period, he commits a nissaggiya pacittiya offense.

Rule 30, diverting property intended for the Sangha ⁽⁶⁵⁾.—If a bhikkhu knows that something is intended to be offered to the Sangha but contrives to have it diverted and offered to himself, he commits a nissaggiya pacittiya offense.

Venerable sirs, I have recited the thirty nissaggiya pacittiya rules. I now ask the venerable ones: Are you all pure with respect to these thirty rules? (Ask three times.) Venerable sirs, you are all pure with respect to these thirty rules, for you remain silent. Thus do I understand this matter.

II.6 The Ninety Rules Entailing Expiation

Venerable sirs, the following ninety pacittiya rules ⁽⁶⁶⁾ are recited once every half-month and are drawn from the Sutra of the Precepts.

1. The rule concerning deliberate falsehood.—If a bhikkhu knowingly ⁽⁶⁷⁾ speaks falsely, he commits a pacittiya offense.

2. The rule concerning abuse based on social status ⁽⁶⁸⁾.—If a bhikkhu reviles another on the basis of social status, he commits a pacittiya offense.

3. The rule concerning divisive speech ⁽⁶⁹⁾.—If a bhikkhu speaks divisively, he commits a pacittiya offense.

4. The rule concerning sleeping under the same roof ⁽⁷⁰⁾.—If a bhikkhu sleeps under the same roof with a woman, he commits a pacittiya offense.

5. The rule concerning sleeping beyond the permitted period ⁽⁷¹⁾.—If a bhikkhu sleeps under the same roof with one who has not received full ordination for more than two nights, then on the third night he commits a pacittiya offense.

6. The rule concerning noisy recitation ⁽⁷²⁾.—If a bhikkhu noisily recites the scriptural Dharma together with one who has not received full ordination, he commits a pacittiya offense.

7. The rule concerning disclosing a grave offense.—If a bhikkhu, knowing that a person has committed a grave offense, tells one who has not received full ordination, then, except when authorized by a Sangha karman, he commits a pacittiya offense.

8. The rule concerning truthfully declaring spiritual attainment ⁽⁷³⁾.—If a bhikkhu tells one who has not received full ordination, “I have attained a superhuman state; thus have I seen, thus do I know,” and what he says is true, he commits a pacittiya offense.

9. The rule concerning teaching the Dharma alone ⁽⁷⁴⁾.—If a bhikkhu teaches the Dharma to a woman in more than five or six phrases ⁽⁷⁵⁾, then, except in the presence of an understanding man, he commits a pacittiya offense.

10. The rule concerning digging the earth.—If a bhikkhu digs the earth with his own hands or has another dig it, he commits a pacittiya offense.

11. The rule concerning cutting down living vegetation.—If a bhikkhu cuts down or destroys vegetation, thereby destroying the dwelling places of spirits and living beings ⁽⁷⁶⁾, he commits a pacittiya offense.

12. The rule concerning speaking so as to cause vexation.—If a bhikkhu deliberately speaks evasively in order to vex another, he commits a pacittiya offense.

13. The rule concerning resentfully reviling a Sangha official.—If a bhikkhu resentfully reviles an official of the Sangha, he commits a pacittiya offense.

14. The rule concerning spreading furnishings in the open ⁽⁷⁷⁾.—If a bhikkhu personally spreads, or has another spread, Sangha property—such as a webbed bed ⁽⁷⁸⁾, a wooden bed, bedding, or a sitting cushion—upon open ground, and, after using it, leaves without putting it away himself or having anyone else put it away, he commits a pacittiya offense.

15. The rule concerning spreading bedding in a sheltered place ⁽⁷⁹⁾.—If a bhikkhu personally spreads, or has another spread, Sangha bedding in a Sangha dwelling, and then sits or lies upon it, but upon departing neither puts it away himself nor has anyone else put it away, he commits a pacittiya offense.

16. The rule concerning forcibly occupying a sleeping place ⁽⁸⁰⁾.—If a bhikkhu knows that another bhikkhu occupied a place before him, yet, having arrived later, forcibly intrudes into the midst, spreads out bedding, and lies down to rest, thinking, “If the bhikkhu who came before me finds it too cramped, he will withdraw and leave of his own accord,” and he acts thus for this reason alone and for no other, then by such improper conduct he commits a pacittiya offense.

17. The rule concerning dragging someone out of a dwelling.—If a bhikkhu, being angry with and displeased by another bhikkhu, personally drags him out of a Sangha room or dwelling, or has another drag him out, he commits a pacittiya offense.

18. The rule concerning sitting on a bed with detachable legs.—If a bhikkhu, in a room or on an upper floor, sits or lies upon a webbed bed or wooden bed whose legs are not securely fixed, he commits a pacittiya offense.

19. The rule concerning using water containing living creatures.—If a bhikkhu knowingly pours water containing living creatures upon earth or grass, or has another pour it, he commits a pacittiya offense.

20. The rule concerning roofing a dwelling beyond the limit.—If a bhikkhu builds a room or large dwelling with doors, windows, and other embellishments, he may direct that only two or three layers of thatch be laid. If more are laid, he commits a pacittiya offense.

21. The rule concerning going to instruct bhikkhunis on one’s own authority.—If a bhikkhu, without being appointed by the Sangha, goes on his own authority to instruct bhikkhunis, he commits a pacittiya offense.

22. The rule concerning teaching the Dharma until nightfall ⁽⁸¹⁾.—If a bhikkhu who has been appointed by the Sangha to instruct bhikkhunis continues until nightfall, he commits a pacittiya offense.

23. The rule concerning slandering an instructor.—If a bhikkhu says to other bhikkhus, “The bhikkhus go to instruct bhikkhunis merely for the sake of food and drink,” he commits a pacittiya offense.

24. The rule concerning giving a robe to a bhikkhuni ⁽⁸²⁾.—If a bhikkhu gives a robe to a bhikkhuni who is not his relative, then, except in exchange, he commits a pacittiya offense.

25. The rule concerning sewing a robe for a bhikkhuni ⁽⁸³⁾.—If a bhikkhu sews a robe for a bhikkhuni who is not his relative, he commits a pacittiya offense.

26. The rule concerning sitting together with a bhikkhuni.—If a bhikkhu sits together with a bhikkhuni in a concealed and screened place, he commits a pacittiya offense.

27. The rule concerning arranging to travel together with a bhikkhuni.—If a bhikkhu arranges with a bhikkhuni to travel together along the same road, then even if only from one village to another, except in a special circumstance, he commits a pacittiya offense. A special circumstance means traveling with a caravan of merchants or traveling where there is cause for apprehension or fear; this is called a special circumstance.

28. The rule concerning traveling by boat together with a bhikkhuni.—If a bhikkhu and a bhikkhuni arrange to travel together in the same boat, whether upstream or downstream, then, except when crossing a river by ferry, he commits a pacittiya offense.

29. The rule concerning eating food procured through a bhikkhuni’s recommendation.—If a bhikkhu knows that food was obtained through a bhikkhuni’s praise and solicitation and nevertheless eats it, then, except when the donor had already intended to invite him, he commits a pacittiya offense.

30. The rule concerning traveling with a woman.—If a bhikkhu and a woman arrange to travel together along the same road, then even if only as far as one village, he commits a pacittiya offense.

31. The rule concerning eating more than one meal.—If a donor offers a bhikkhu only one meal, a bhikkhu who is not ill should eat only that one meal. If he eats more, he commits a pacittiya offense.

32. The rule concerning eating repeated meals.—If a bhikkhu eats repeated meals, then, except in a special circumstance, he commits a pacittiya offense. A special circumstance means when he is ill or when someone is offering robes; these are called special circumstances.

33. The rule concerning eating separately from the Sangha.—If a bhikkhu eats separately from the Sangha, then, except in special circumstances, he commits a pacittiya offense. Special circumstances are when he is ill, when a robe must be sewn urgently, when someone is offering robes, when traveling by road, when traveling by boat, when a large assembly has gathered, or when invited to eat by an ascetic of another sect; these are called special circumstances.

34. The rule concerning accepting beyond the limit ⁽⁸⁴⁾.—If a bhikkhu goes to the home of a householder who intends to invite bhikkhus and offer cakes, noodles, and rice, the bhikkhu, if he has need, may accept two or three bowls. Upon returning to the monastery, he should share them with the other bhikkhus. If that bhikkhu is not ill yet accepts more than two or three bowls and, upon returning to the monastery, does not share them with the other bhikkhus, he commits a pacittiya offense.

35. The rule concerning eating again after being satisfied.—If a bhikkhu has finished eating and afterward accepts another invitation to eat, and eats without performing the procedure for leftover food ⁽⁸⁵⁾, he commits a pacittiya offense.

36. The rule concerning inducing another to commit an offense by eating again.—If a bhikkhu knows that another bhikkhu has eaten his fill, and he himself has accepted another invitation to eat without performing the procedure for leftover food, yet earnestly invites that other bhikkhu to eat with him, and the other bhikkhu eats, and he does this solely because he wishes to cause that other bhikkhu to violate a precept, with no other reason, he commits a pacittiya offense.

Rule 37, eating at an improper time.—If a bhikkhu eats outside the proper time for eating ⁽⁸⁶⁾, he commits a pacittiya offense.

Rule 38, eating food kept overnight.—If a bhikkhu eats food that has been kept overnight, he commits a pacittiya offense.

Rule 39, eating food not formally received ⁽⁸⁷⁾.—If a bhikkhu places in his mouth ⁽⁸⁸⁾ food or medicine that he has not formally received, except for water and a tooth-cleaning stick, he commits a pacittiya offense.

Rule 40, asking for fine foods.—If fine foods such as milk and curds ⁽⁸⁹⁾ are available to a bhikkhu, and that bhikkhu, though not ill, asks for such fine foods for himself, he commits a pacittiya offense.

Rule 41, giving food to non-Buddhist ascetics.—If a bhikkhu gives food with his own hand to a male or female non-Buddhist ascetic, he commits a pacittiya offense.

Rule 42, going away without informing anyone ⁽⁹⁰⁾.—If a bhikkhu has previously accepted an invitation to an earlier or later meal and then goes to another house without informing the other bhikkhus, except under special circumstances, he commits a pacittiya offense. The special circumstances are illness, the time for making robes, and the time for giving robes; these are called special circumstances.

Rule 43, lingering in a household where a meal is being served ⁽⁹¹⁾.—If a bhikkhu deliberately lingers in a household where a meal is being served and where there are valuables ⁽⁹²⁾, he commits a pacittiya offense.

Rule 44, sitting in a concealed place in a household where a meal is being served ⁽⁹³⁾.—If a bhikkhu sits in a concealed place in a household where a meal is being served and where there are valuables, he commits a pacittiya offense.

Rule 45, sitting with a woman ⁽⁹⁴⁾.—If a bhikkhu sits alone with a woman in an open place, he commits a pacittiya offense.

Rule 46, sending another person away.—If a bhikkhu says to another bhikkhu, “Venerable sir, come with me to the village; there will be food for you,” but, after arriving, he does not encourage anyone to offer food to that other bhikkhu and instead tells him, “Go away, venerable sir. I do not enjoy sitting or conversing together with you in one place; I prefer to sit alone and speak alone,” and, solely for this reason and for no other, contrives to send the other person away, he commits a pacittiya offense.

Rule 47, accepting medicine beyond the prescribed period.—If a bhikkhu has been promised medicine for four months, he may accept it even when he is not ill. But if he accepts it beyond that prescribed period—except when the donor offers it permanently, offers more, offers a share, or offers it for life—he commits a pacittiya offense.

Rule 48, going to watch an army in battle.—If a bhikkhu goes to watch an army in battle, except when there is a valid reason, he commits a pacittiya offense.

Rule 49, remaining with an army beyond the prescribed period ⁽⁹⁵⁾.—If a bhikkhu has a valid reason, he is permitted to stay with an army for two or three nights. If he remains beyond that prescribed period, he commits a pacittiya offense.

Rule 50, watching military exercises.—If a bhikkhu who has been permitted to stay with an army for two or three nights watches the army form its battle lines or watches the elephant corps or cavalry conduct exercises, he commits a pacittiya offense.

Rule 51, drinking intoxicating liquors.—If a bhikkhu drinks any kind of intoxicating liquor, he commits a pacittiya offense.

Rule 52, playing in water.—If a bhikkhu plays in water, he commits a pacittiya offense.

Rule 53, tickling another person.—If bhikkhus tickle one another with their fingers or toes, they commit a pacittiya offense.

Rule 54, refusing admonition.—If a bhikkhu refuses every admonition, he commits a pacittiya offense.

Rule 55, frightening another person.—If a bhikkhu frightens another bhikkhu, he commits a pacittiya offense.

Rule 56, bathing more often than once every half-month.—A bhikkhu should bathe once every half-month. A bhikkhu who is not ill should observe this and should not bathe more frequently; except under special circumstances, he commits a pacittiya offense. The special circumstances are hot weather, illness, working, exposure to wind and rain, and traveling; these are called special circumstances.

Rule 57, kindling a fire in the open.—If a bhikkhu who is not ill, solely for the sake of warming himself, kindles a fire in the open or has someone else kindle one, except when there is a valid reason, he commits a pacittiya offense.

Rule 58, hiding another’s requisites.—If a bhikkhu hides another bhikkhu’s requisites, such as a robe, bowl, sitting cloth, or needle case—whether he hides them himself or has someone else hide them—even if only as a joke, he commits a pacittiya offense.

Rule 59, taking back what has been given ⁽⁹⁶⁾.—If a bhikkhu has given a robe to a bhikkhu, bhikkhuni, sikkhamana, samanera, or samaneri, and afterward takes it back and uses it without informing the person to whom the robe was given, he commits a pacittiya offense.

Rule 60, using a robe in its original color.—When a bhikkhu obtains a robe in its original color, he should choose one of three colors to discolor it as he wishes: blue, black, or the color produced by boiling magnolia bark. If that bhikkhu uses the robe in its original color without discoloring it with one of these three colors—blue, black, or the color produced by boiling magnolia bark—he commits a pacittiya offense.

Rule 61, intentionally killing an animal.—If a bhikkhu intentionally takes the life of an animal, he commits a pacittiya offense.

Rule 62, drinking water containing living creatures.—If a bhikkhu knows that water contains living creatures and nevertheless drinks or uses it, he commits a pacittiya offense.

Rule 63, vexing another person ⁽⁹⁷⁾.—If a bhikkhu deliberately causes another bhikkhu distress, even if he makes him unhappy only briefly, he commits a pacittiya offense.

Rule 64, concealing another’s offense.—If a bhikkhu knows that another bhikkhu has committed a grave offense and conceals it, he commits a pacittiya offense.

Rule 65, ordaining a person underage ⁽⁹⁸⁾.—Only one who has completed twenty years of age should receive full ordination. If a bhikkhu knowingly confers full ordination upon one who has not completed twenty years of age, that person does not receive the precepts, and that bhikkhu is also blameworthy for his ignorance and therefore commits a pacittiya offense.

Rule 66, reviving a settled dispute ⁽⁹⁹⁾.—If a bhikkhu knows that a dispute has been properly settled in accordance with the prescribed procedure, yet afterward revives it, he commits a pacittiya offense.

Rule 67, arranging to travel with thieves.—If a bhikkhu knows that certain persons are thieves and arranges to travel the same road with them, then even if he travels only as far as one village, he commits a pacittiya offense.

Rule 68, resisting admonition and making a false assertion ⁽¹⁰⁰⁾.—If a bhikkhu says, “As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an obstacle to the Path,” the other bhikkhus should admonish him, saying, “Venerable sir, do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One.

The Blessed One did not speak thus. In many ways, the Blessed One declared that engaging in sexual intercourse is an obstacle to the Path.” If, when admonished by the other bhikkhus, that bhikkhu persists and refuses to relinquish his view, the other bhikkhus must admonish him up to a third time so that he may relinquish his persistence. If he relinquishes it after being admonished up to the third time, that is good; if he does not relinquish it, he commits a pacittiya offense.

Rule 69, associating with an offender ⁽¹⁰¹⁾.—If a bhikkhu knows that a bhikkhu who says, “As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an obstacle to the Path,” has been formally charged with an offense but has not yet undergone the formal procedure for absolution, and that he still refuses to relinquish such a wrong view, yet knowingly provides him with requisites, participates in Sangha acts with him, or sleeps and converses together with him, he commits a pacittiya offense.

70. The rule concerning harboring one who has been expelled ⁽¹⁰²⁾.- If a bhikkhu knows that a novice speaks thus: “As I understand the Buddha’s teaching, engaging in sexual intercourse is not an obstacle to the path,” the bhikkhus should admonish that novice, saying: “Do not slander the Blessed One. It is not good to slander the Blessed One; the Blessed One did not teach as you say.

Novice, the Blessed One has explained in many ways that sexual intercourse is an obstacle to the path.” If, after being admonished thus by the bhikkhus, that novice persists and does not relinquish his view, the bhikkhus should admonish him up to a third time so that he may relinquish it. If he relinquishes it after being admonished up to a third time, that is good. If he does not relinquish it, the bhikkhus should tell that novice: “From now on, you may no longer say, ‘The Buddha is my Blessed One.’ You may no longer follow the bhikkhus.

Other novices may sleep in the same room with a bhikkhu for two or three nights, but you no longer have that privilege. Go away! Depart!

You should no longer remain here.” If a bhikkhu knows that this novice has been expelled by the Sangha in this way, yet entices him back, supports him, lives together with him, or sleeps together with him, he commits a pacittiya offense.

71. The rule concerning resisting an exhortation to train.- If a bhikkhu, when lawfully admonished by other bhikkhus, says: “I will not train in this precept now. I shall first question a wise bhikkhu who is learned in the Vinaya,” he commits a pacittiya offense. If he truly wishes to learn, he should indeed make inquiries.

72. The rule concerning disparaging the precepts.- If a bhikkhu, while listening to the recitation of the precepts, says: “Venerables, what need is there to recite these minor and trivial precepts? The recitation of such precepts only causes annoyance, embarrassment, and perplexity,” then, because he disparages the precepts, he commits a pacittiya offense.

73. The rule concerning claiming beforehand out of fear ⁽¹⁰³⁾.- If a bhikkhu, while listening to the recitation of the precepts, says: “Only now do I know that this precept is recorded in the Precept Scripture, recited once every half-month, and drawn from the Precept Scripture,” but other bhikkhus know that he has sat at the recitation of the precepts two or three times, much less many times, then that bhikkhu claims not to have known.

If he has committed an offense, he should be dealt with according to the Dharma for the offense committed, and he should additionally be dealt with for his failure to understand. He should be told: “Venerable, you have gained no benefit; you have not skillfully obtained benefit. When listening to the recitation of the precepts, you did not apply your mind to remember them, nor did you listen wholeheartedly with both ears.” Thus, for failing to understand the precepts, he commits a pacittiya offense.

74. The rule concerning regretting a completed karman ⁽¹⁰⁴⁾.- If a bhikkhu has participated in a karman and afterward says: “The bhikkhus, out of favoritism toward their friends, took property belonging to the Sangha and gave it to them,” he commits a pacittiya offense.

75. The rule concerning leaving without giving consent.- If, while the Sangha has not yet finished conducting its business, a bhikkhu rises and departs without giving his consent, he commits a pacittiya offense.

76. The rule concerning regretting consent after giving it.- If a bhikkhu gives his consent and afterward regrets it, he commits a pacittiya offense.

77. The rule concerning secretly listening to disputes ⁽¹⁰⁵⁾.- If bhikkhus are disputing with one another and a bhikkhu secretly listens, then reports their words to someone else, he commits a pacittiya offense.

78. The rule concerning striking another bhikkhu ⁽¹⁰⁶⁾.- If a bhikkhu, being angry and displeased, strikes another bhikkhu, he commits a pacittiya offense.

79. The rule concerning slapping another bhikkhu.- If a bhikkhu, being angry and displeased, slaps another bhikkhu with his hand, he commits a pacittiya offense.

80. The rule concerning falsely accusing another of an offense ⁽¹⁰⁷⁾.- If a bhikkhu, out of anger, makes a baseless accusation that another bhikkhu has committed a sanghadisesa offense, he commits a pacittiya offense.

81. The rule concerning entering the gate of a royal palace.- If a king of the Kshatriya caste has been consecrated by anointing his head, and the king has not yet gone out to receive guests and the royal treasures have not yet been put away, then if a bhikkhu enters and crosses the threshold of the royal palace, he commits a pacittiya offense.

82. The rule concerning taking possession of gold and jewels.- If a bhikkhu himself takes possession of gold, jewels, or ornaments made of gold and jewels, or has someone else take possession of them, then, except within a monastery or a lodging place, he commits a pacittiya offense. If, within a monastery or a lodging place, he himself takes possession of gold, jewels, or ornaments made of gold and jewels, or has someone else take possession of them, he should do so with the thought: “Let the owner remember and come to retrieve them.” It should be for this purpose and no other.

83. The rule concerning going at an improper time ⁽¹⁰⁸⁾.- If a bhikkhu enters a village at an improper time without informing another bhikkhu, he commits a pacittiya offense.

84. The rule concerning making a bed larger than the prescribed size.- If a bhikkhu makes a corded bed or a wooden bed, its legs may be only eight of the Buddha’s fingerbreadths high, excluding the portion inserted into the frame. If they exceed that size, he commits a pacittiya offense.

85. The rule concerning stuffing mattresses with cotton ⁽¹⁰⁹⁾.- If a bhikkhu stuffs a large or small mattress for a corded bed or a wooden bed with tūla cotton, upon completing it he commits a pacittiya offense.

86. The rule concerning making a needle case ⁽¹¹⁰⁾.- If a bhikkhu makes a needle case from bone, ivory, or horn, and fashions it by boring and polishing it, he commits a pacittiya offense.

87. The rule concerning a sitting cloth larger than the prescribed size ⁽¹¹¹⁾.- If a bhikkhu makes a nisidana, he must make it according to the prescribed size. The prescribed size is two of the Buddha’s spans in length and one and a half spans in width. If additional length and width are needed, half a span may be added to each dimension. If it exceeds that size, it must be cut down; otherwise, he commits a pacittiya offense.

88. The rule concerning making a cloth for covering sores ⁽¹¹²⁾.- If a bhikkhu makes a cloth for covering sores, it must conform to the prescribed size. The prescribed size is four of the Buddha’s spans in length and two spans in width. If, after it has been cut, it exceeds that size, he commits a pacittiya offense.

89. The rule concerning a bathing cloth larger than the prescribed size.- If a bhikkhu makes a rains bathing cloth, he must make it according to the prescribed size. The prescribed size is six of the Buddha’s spans in length and two and a half spans in width. If, after it has been cut, it exceeds that size, he commits a pacittiya offense.

90. The rule concerning the three robes being larger than the prescribed size.- When a bhikkhu sews a robe, it must be the same size as the Buddha’s robe. If he sews one larger than that size, he commits a pacittiya offense. Here, the size of the Buddha’s robe is nine of his spans in length and six of his spans in width. That is the prescribed size of the Buddha’s robe.

Venerables, I have recited the ninety pacittiya rules. I now ask the venerables: Are you completely pure with respect to these ninety rules? (Asked three times.) Venerables, you are completely pure with respect to these ninety rules, for you remain silent. Thus do I understand this matter.

II.7 The Four Rules Requiring Acknowledgment

Venerables, the following four patidesaniya rules ⁽¹¹³⁾ are recited once every half-month and are drawn from the Precept Scripture.

1. The rule concerning eating food received from a bhikkhuni ⁽¹¹⁴⁾.- If a bhikkhu, while in a village and not ill, personally accepts and eats food from the hand of a bhikkhuni who is not a relative, that bhikkhu must acknowledge his offense before another bhikkhu as follows: “Venerable, I have committed a blameworthy act, something that ought not to have been done. I now acknowledge it before the venerable.” This is called an acknowledgment.

2. The rule concerning eating food distributed under instruction ⁽¹¹⁵⁾.- If bhikkhus go to eat at a householder’s home and a bhikkhuni there gives instructions, saying, “Give food to this venerable ⁽¹¹⁶⁾; give rice to that venerable,” the bhikkhus should say to that bhikkhuni: “Sister, please stop and allow the bhikkhus to finish eating this food.” If not one bhikkhu says to that bhikkhuni, “Sister, please stop and allow the bhikkhus to finish eating this food,” then the bhikkhu who is head of the assembly must acknowledge the offense before another bhikkhu as follows: “Venerable, I have committed a blameworthy act, something that ought not to have been done. I now acknowledge it before the venerable.” This is called an acknowledgment.

Third, the rule concerning eating food from a family under training ⁽¹¹⁷⁾.—If an act of Sangha procedure has previously been carried out declaring a family to be under training, and a bhikkhu, without having been invited beforehand by that family and while not ill, personally accepts food from them and eats it, that bhikkhu must approach another bhikkhu and confess his offense as follows: “Venerable sir, I have committed a blameworthy and improper act. I now confess it before the venerable sir.” This is called an offense requiring confession.

Fourth, the rule concerning eating in a place where danger is suspected ⁽¹¹⁸⁾.—If a bhikkhu dwells in a secluded, remote place where danger is suspected, and he has not first informed the donors that the road to that place is dangerous; if that bhikkhu does not go outside that place to receive food, but remains within it and, while not ill, personally accepts food and eats it, that bhikkhu must approach another bhikkhu and confess his offense as follows: “Venerable sir, I have committed a blameworthy and improper act. I now confess it before the venerable sir.” This is called an offense requiring confession.

Venerable sirs, I have recited the four rules of pāṭidesanīya. I now ask the venerable sirs: Are you entirely pure in regard to these four rules? (Ask three times.) Venerable sirs, you are entirely pure in regard to these four rules, for you remain silent. Thus do I understand this matter.

II.8 The One Hundred Rules of Training

Venerable sirs, the following one hundred rules of training—Sekhiya ⁽¹¹⁹⁾—are to be recited once every half-month and are drawn from the Disciplinary Code.

First.—One should wear the lower robe (119b) neatly; this is a rule to be learned.

Second.—One should wear the three robes neatly; this is a rule to be learned.

Third.—One must not enter a layperson’s house with the robe thrown back over one shoulder; this is a rule to be learned.

Fourth.—One must not sit in a layperson’s house with the robe thrown back over one shoulder; this is a rule to be learned.

Fifth.—One must not enter a layperson’s house with the robe wrapped around the neck; this is a rule to be learned.

Sixth.—One must not sit in a layperson’s house with the robe wrapped around the neck; this is a rule to be learned.

Seventh.—One must not enter a layperson’s house with the head covered; this is a rule to be learned.

Eighth.—One must not sit in a layperson’s house with the head covered; this is a rule to be learned. ⁽¹²⁰⁾

*

Ninth.—One must not enter a layperson’s house walking with a bouncing gait; this is a rule to be learned.

Tenth.—One must not sit in a layperson’s house while bouncing about; this is a rule to be learned.

Eleventh.—One must not sit with the thighs spread apart in a layperson’s house; this is a rule to be learned.

Twelfth.—One must not enter a layperson’s house with hands on hips; this is a rule to be learned.

Thirteenth.—One must not sit in a layperson’s house with hands on hips; this is a rule to be learned.

Fourteenth.—One must not enter a layperson’s house swaying the body; this is a rule to be learned.

Fifteenth.—One must not sit in a layperson’s house swaying the body; this is a rule to be learned.

Sixteenth.—One must not enter a layperson’s house swinging the arms; this is a rule to be learned.

Seventeenth.—One must not sit in a layperson’s house swinging the arms; this is a rule to be learned.

*

Eighteenth.—One should enter a layperson’s house with the body properly and discreetly covered; this is a rule to be learned.

Nineteenth.—One should sit in a layperson’s house with the body properly and discreetly covered; this is a rule to be learned.

Twentieth.—One must not enter a layperson’s house looking and glancing from side to side; this is a rule to be learned.

Twenty-first.—One must not sit in a layperson’s house looking and glancing from side to side; this is a rule to be learned.

Twenty-second.—One should enter a layperson’s house quietly; this is a rule to be learned.

Twenty-third.—One should sit quietly in a layperson’s house; this is a rule to be learned.

Twenty-fourth.—One must not enter a layperson’s house joking and laughing; this is a rule to be learned.

Twenty-fifth.—One must not sit in a layperson’s house joking and laughing; this is a rule to be learned.

*

Twenty-sixth.—One should eat attentively ⁽¹²¹⁾; this is a rule to be learned.

Twenty-seventh.—One should accept rice only up to the rim of the bowl and eat it; this is a rule to be learned.

Twenty-eighth.—One should likewise accept other food ⁽¹²²⁾ only up to the rim of the bowl and eat it; this is a rule to be learned.

Twenty-ninth.—Rice and other food should be accepted in due proportion to each other; this is a rule to be learned.

Thirtieth.—One should eat in proper order ⁽¹²³⁾; this is a rule to be learned.

Thirty-first.—One must not dig into the middle of the bowl and eat; this is a rule to be learned.

Thirty-second.—Unless ill, one must not ask for rice and other food for oneself; this is a rule to be learned.

Thirty-third.—One must not cover other food with rice in the hope of receiving more food; this is a rule to be learned.

Thirty-fourth.—One must not glance into the bowl of the bhikkhu sitting nearby; this is a rule to be learned.

Thirty-fifth.—One should keep one’s attention on one’s bowl while eating; this is a rule to be learned.

Thirty-sixth.—One must not gather rice into excessively large mouthfuls; this is a rule to be learned.

Thirty-seventh.—One must not open the mouth wide while waiting for a mouthful of rice; this is a rule to be learned.

Thirty-eighth.—One must not speak with rice in one’s mouth; this is a rule to be learned.

Thirty-ninth.—One must not hold a mouthful of rice far away and toss it into the mouth; this is a rule to be learned.

Fortieth.—One must not eat while leaving remnants of a mouthful ⁽¹²⁴⁾; this is a rule to be learned.

Forty-first.—One must not eat with puffed-out cheeks; this is a rule to be learned.

Forty-second.—One must not make sounds while chewing (124b) and eating; this is a rule to be learned.

Forty-third.—One must not slurp rice while eating; this is a rule to be learned.

Forty-fourth.—One must not eat by sticking out the tongue and licking; this is a rule to be learned.

Forty-fifth.—One must not eat while shaking food from the hand; this is a rule to be learned.

Forty-sixth.—One must not pick up and eat fallen grains of rice; this is a rule to be learned.

Forty-seventh.—One must not grasp a drinking-water vessel ⁽¹²⁵⁾ with a soiled hand; this is a rule to be learned.

Forty-eighth.—One must not pour out bowl-rinsing water in a layperson’s house; this is a rule to be learned.

*

Forty-ninth.—One must not defecate, urinate, or spit upon fresh grass, except when ill; this is a rule to be learned.

Fiftieth.—One must not defecate, urinate, or spit into clean water, except when ill; this is a rule to be learned.

Fifty-first.—One must not defecate or urinate while standing, except when ill; this is a rule to be learned.

*

Fifty-second.—One must not teach the Dharma to a person who, showing no respect, has thrown a garment over the shoulder, except when that person is ill; this is a rule to be learned.

Fifty-third.—One must not teach the Dharma to a person with a garment wrapped around the neck, except when that person is ill; this is a rule to be learned.

Fifty-fourth.—One must not teach the Dharma to a person whose head is veiled, except when that person is ill; this is a rule to be learned.

Fifty-fifth.—One must not teach the Dharma to a person whose head is completely covered, except when that person is ill; this is a rule to be learned.

Fifty-sixth.—One must not teach the Dharma to a person standing with hands on hips, except when that person is ill; this is a rule to be learned.

Fifty-seventh.—One must not teach the Dharma to a person wearing leather sandals, except when that person is ill; this is a rule to be learned.

Fifty-eighth.—One must not teach the Dharma to a person wearing wooden clogs, except when that person is ill; this is a rule to be learned.

Fifty-ninth.—One must not teach the Dharma to a person riding a horse, except when that person is ill; this is a rule to be learned.

*

Sixtieth.—One must not sleep or rest within a Buddha stupa, except when keeping watch over it; this is a rule to be learned.

Sixty-first.—One must not store valuables within a Buddha stupa, except for safekeeping; this is a rule to be learned.

Sixty-second.—One must not wear leather sandals inside a Buddha stupa; this is a rule to be learned.

Sixty-third.—One must not carry leather sandals inside a Buddha stupa; this is a rule to be learned.

Sixty-fourth.—One must not wear leather sandals while circumambulating a Buddha stupa; this is a rule to be learned.

Sixty-fifth.—One must not wear boots inside a Buddha stupa; this is a rule to be learned.

Sixty-sixth.—One must not carry boots inside a Buddha stupa; this is a rule to be learned.

Sixty-seventh.—One must not sit and eat at a Buddha stupa, littering and allowing food to soil the ground; this is a rule to be learned.

Sixty-eighth.—One must not carry a corpse past a Buddha stupa; this is a rule to be learned.

Sixty-ninth.—One must not bury a corpse at a Buddha stupa; this is a rule to be learned.

Seventieth.—One must not cremate a corpse at a Buddha stupa; this is a rule to be learned.

Seventy-first.—One must not cremate a corpse while facing a Buddha stupa; this is a rule to be learned.

Seventy-second.—One must not cremate a corpse on any of the four sides of a Buddha stupa where the foul odor may drift toward it; this is a rule to be learned.

Seventy-third.—One must not carry the clothing and bed of a deceased person past a Buddha stupa unless they have been washed, dyed, and fumigated with incense; this is a rule to be learned.

Seventy-fourth.—One must not defecate or urinate at a Buddha stupa; this is a rule to be learned.

Seventy-fifth.—One must not defecate or urinate while facing a Buddha stupa; this is a rule to be learned.

Seventy-sixth.—One must not defecate or urinate on any of the four sides of a Buddha stupa where the foul odor may drift toward it; this is a rule to be learned.

Seventy-seventh.—One must not carry an image of the Buddha to a place used for defecation or urination; this is a rule to be learned.

Seventy-eighth.—One must not clean one’s teeth at a Buddha stupa; this is a rule to be learned.

Rule 79.—One must not clean one’s teeth while facing a Buddha stupa; this is a rule to be trained in.

Rule 80.—One must not clean one’s teeth on any of the four sides of a Buddha stupa; this is a rule to be trained in.

Rule 81.—One must not blow one’s nose or spit at a Buddha stupa; this is a rule to be trained in.

Rule 82.—One must not blow one’s nose or spit while facing a Buddha stupa; this is a rule to be trained in.

Rule 83.—One must not blow one’s nose or spit on any of the four sides of a Buddha stupa; this is a rule to be trained in.

Rule 84.—One must not sit with one’s legs outstretched before a Buddha stupa; this is a rule to be trained in.

Rule 85.—One must not place a Buddha image in a room below while staying oneself in a room above; this is a rule to be trained in.

*

Rule 86.—One must not teach the Dharma while standing to a person who is seated, except when that person is ill; this is a rule to be trained in.

Rule 87.—One must not teach the Dharma while seated to a person who is lying down, except when that person is ill; this is a rule to be trained in.

Rule 88.—One must not teach the Dharma while seated somewhere other than on a seat to a person who is seated on a seat, except when that person is ill; this is a rule to be trained in.

Rule 89.—One must not teach the Dharma while seated in a low place to a person who is seated in a high place, except when that person is ill; this is a rule to be trained in.

Rule 90.—One must not teach the Dharma while walking behind a person who is walking ahead, except when that person is ill; this is a rule to be trained in.

Rule 91.—One must not teach the Dharma while on a lower walking-meditation path to a person on a higher walking-meditation path, except when that person is ill; this is a rule to be trained in.

Rule 92.—One must not teach the Dharma while walking along the side of the road to a person walking in the middle of the road, except when that person is ill; this is a rule to be trained in.

*

Rule 93.—One must not walk along a road holding hands with another; this is a rule to be trained in.

Rule 94.—One must not climb a tree higher than the height of a person, except when there is a valid reason; this is a rule to be trained in.

Rule 95.—One must not place one’s bowl in a bag, thread it onto the top of one’s staff, and carry it over one’s shoulder while walking; this is a rule to be trained in.

*

Rule 96.—One must not teach the Dharma to a disrespectful person holding a staff, except when that person is ill; this is a rule to be trained in.

Rule 97.—One must not teach the Dharma to a person holding a sword, except when that person is ill; this is a rule to be trained in.

Rule 98.—One must not teach the Dharma to a person holding a spear, except when that person is ill; this is a rule to be trained in.

Rule 99.—One must not teach the Dharma to a person holding a knife, except when that person is ill; this is a rule to be trained in.

Rule 100.—One must not teach the Dharma to a person holding a parasol over himself, except when that person is ill; this is a rule to be trained in.

Venerable ones, I have recited the rules of training. I now ask the venerable ones: Are you all pure with respect to these rules? (Ask three times.) Venerable ones, you are all pure with respect to these rules, for you remain silent. Thus do I understand this matter.

II.9 The Seven Methods for Settling Disputes

Venerable ones, the following seven methods for settling disputes—Adhikaranasamatha ⁽¹²⁶⁾—are to be recited once every half-month and are drawn from the Disciplinary Scripture. If a dispute arises among the bhikkhus, it must be settled at once.

Rule 1.—When a verdict in the presence of the parties is appropriate, a verdict in the presence of the parties should be given.

Rule 2.—When a verdict based on mindfulness is appropriate, a verdict based on mindfulness should be given.

Rule 3.—When a verdict based on recovery from insanity is appropriate, a verdict based on recovery from insanity should be given.

Rule 4.—When a decision based on one’s own admission is appropriate, a decision based on one’s own admission should be given.

Rule 5.—When a decision based on investigating the characteristics of the offense is appropriate, the characteristics of the offense should be investigated.

Rule 6.—When a decision by the majority is appropriate, a decision by the majority should be given.

Rule 7.—When a decision by covering over as with grass is appropriate, the matter should be covered over as with grass.

Venerable ones, I have recited the seven methods for settling disputes. I now ask the venerable ones: Are you all pure with respect to these seven methods? (Ask three times.) Venerable ones, you are all pure with respect to these seven methods, for you remain silent. Thus do I understand this matter.

II.10 Concluding Words

Venerable ones, I have recited the introduction to the Disciplinary Scripture; I have recited the four parajika rules; I have recited the thirteen sanghadisesa rules; I have recited the two aniyata rules; I have recited the thirty nissaggiya pacittiya rules; I have recited the ninety pacittiya rules; I have recited the four patidesaniya rules; I have recited the one hundred sekhiya rules; and I have recited the seven methods for settling disputes. All these rules constitute the Disciplinary Scripture taught by the Buddha, which is to be recited once every half-month and is drawn from the Disciplinary Scripture. As for the other teachings of the Buddha, you should study those teachings together in concord and harmony.

-oOo-

III. Concluding Section of the Bhikkhu Precepts

The virtue of patience

is the foremost path;

the Buddha declared the unconditioned

to be the supreme Dharma.

One who has gone forth

yet afflicts others

cannot be called

a samana.

This verse is the Disciplinary Scripture proclaimed by Vipassi Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

Just as a person

endowed with clear eyes

is able

to avoid a perilous road,

so when the world contains

people of wisdom,

they are able

to keep far from evil.

This verse is the Disciplinary Scripture proclaimed by Sikhi Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

Never slander,

nor harbor jealousy,

and reverently

observe the precepts.

In eating and drinking,

know what is sufficient;

delight always

in secluded places;

with the mind concentrated,

take delight in diligence.

These are the things

that the Buddhas instruct.

This verse is the Disciplinary Scripture proclaimed by Vessabhu Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

Just as a bee

gathers nectar from a flower

without harming

the flower’s color or fragrance,

but merely draws forth

its sweet nectar,

so too does a bhikkhu,

when entering a village,

refrain from interfering

in the affairs of others.

He does not look to see

what they should or should not do,

but looks only

at himself as he goes,

to see whether he is upright

or not upright.

This verse is the Disciplinary Scripture proclaimed by Kakusandha Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

The mind should never

fall into heedlessness;

the Dharma of the noble ones

must be diligently studied.

Having attained this,

one is free from sorrow;

with the mind steadfast,

one enters nirvana.

This verse is the Disciplinary Scripture proclaimed by Konagamana Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

Commit no evil whatsoever;

reverently practice

every wholesome deed;

purify

your own mind.

Such are the teachings

of the Buddhas.

This verse is the Disciplinary Scripture proclaimed by Kassapa Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.

Skillfully guard

the mouth, tongue, and speech;

purify

your own mind;

and with the body as well,

commit no evil.

This is the pure path

of all three kinds of karma.

The ability to attain

such a pure path

is precisely the path

trodden by the Great Sage.

This verse is the Disciplinary Scripture of Sakyamuni Buddha, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One, proclaimed to the Sangha when it was entirely free from offenses during the first twelve years. Thereafter, there was only an extensive analysis of this Disciplinary Scripture.

Bhikkhus, those who delight in the teaching and delight in the life of a samana, who possess moral shame before themselves and moral dread before others, and who delight in studying the precepts, must study these Disciplinary Scriptures.

Those who are wise

and uphold the precepts

attain

three kinds of happiness:

first, a good reputation;

second, precious gain;

third, after death,

rebirth among the devas.

This matter

must be carefully considered,

and those with wisdom

should uphold the precepts.

When morality is pure

and wisdom is present,

one attains

the foremost path.

All Buddhas

In the past,

together with the Blessed Ones

of the present and future,

they overcame sorrow

because they mutually

revered the precepts;

and this indeed

is the principle

of all Buddhas.

If anyone

knows to seek for himself

the path followed

by all Buddhas,

he should then revere

the true Dharma;

this is the instruction

of all Tathagatas.

The Seven Buddhas,

the Blessed Ones,

utterly eradicated

every fetter

and expounded

seven Pratimoksha texts,

bringing liberation

from every bondage,

bringing entry into

supreme nirvana,

where all conceptual proliferation

is forever extinguished.

Those who reverently observe

the Pratimoksha spoken by the Buddha,

together with the precepts

praised by the noble ones—

children of the Buddha

who practice in this way—

shall enter

the nirvana of quiescent cessation.

When the Blessed One

was about to enter nirvana,

he aroused

great compassion,

assembled in full

all the bhikkhus,

and taught them as follows

concerning the precepts:

Do not say,

“When the Tathagata has entered final nirvana,

there will be no one to safeguard

those who seek purity.”

The Tathagata has skillfully

expounded the Pratimoksha,

and the Tathagata has also skillfully

expounded the precepts.

Even though the Tathagata

enters nirvana,

you should regard

those precepts as the Buddha.

So long as the Pratimoksha

endures in the world,

the Buddha’s Dharma

will flourish;

and when the Buddha’s Dharma

flourishes,

it enables people

to enter nirvana.

If these precepts

are not observed

and the uposatha is not conducted

in accordance with the prescribed procedure,

it will be like the sun

when it sets:

this entire world

will be shrouded in darkness.

Strive to preserve

these precepts,

as a long-tailed yak

cherishes and guards its tail;

assemble harmoniously

to recite the precepts,

just as the Buddha

formerly instructed.

I have reverently

recited the Pratimoksha,

and the Sangha has also

completed the uposatha.

Whatever merit I have gained

by reciting the Pratimoksha,

I dedicate it so that all sentient beings

may together attain the Buddha Way.

Notes:

⁽¹⁾ “Pratimoksha” here means the Bhikkhu Pratimoksha. There are also two other usages of “Pratimoksha” here. In one case, it refers specifically to the Dharmaguptaka Vinaya. In another, it refers specifically to each verse concerning the Pratimoksha spoken by the Seven Buddhas.

⁽²⁾ The original text reads “the noble ones’ wealth of Dharma” (the wealth of true Dharma belonging to the noble ones), commonly abbreviated as “noble wealth.” Noble wealth consists of seven things: faith, moral discipline, moral shame, moral dread, learning, generosity, and wisdom. One possessing these seven is called a noble person (Nirvana Sutra).

⁽³⁾ The bhikkhu precepts comprise eight classes:

1. pārājika (expulsion), of which there are 4;

2. saṅghādisesa (requiring the remaining Sangha), of which there are 13;

3. aniyata (undetermined), of which there are 2;

4. nissaggiya pācittiya (forfeiture and expiation), of which there are 30;

5. pācittiya (expiation), of which there are 90;

6. pāṭidesanīya (requiring acknowledgment), of which there are 4;

7. sekhiya (rules of training), of which there are 100;

8. adhikaraṇa-samatha (settlement of disputes), of which there are 7.

This original passage mentions only three classes as an abbreviated expression.

⁽⁴⁾ A literal translation of the original is, “Tell me that matter.” This original passage is not properly arranged. Here, all the Buddhas expound the Pratimoksha.

⁽⁵⁾ The disciplinary codes of heterodox and non-Buddhist traditions.

⁽⁶⁾ Asking first whether the Sangha is harmonious (according to the Annotated Āgama) accords more closely with both the text and the actual procedure.

⁽⁷⁾ Broadly, this conveys that one also wishes to perform the uposatha and that during the preceding half-month one has not violated any precept.

⁽⁸⁾ The original text reads “the time has come,” meaning that the moment has arrived, the time is right, and the occasion is appropriate.

⁽⁹⁾ “Has the formal announcement been validly made?” (Response: “It has.”) is translated according to the Dharmaguptaka Bhikkhu Pratimoksha by Master Huaisu and common usage. In the actual text of the Annotated Dharmaguptaka Vinaya Pratimoksha by Master Daoxuan, founding patriarch of the Vinaya school, this question and response do not appear; that is, the karma procedure here consists of a single formal announcement.

⁽¹⁰⁾ This refers to the thirty-seven factors of awakening, particularly the Noble Eightfold Path.

⁽¹¹⁾ The original word means “to retain,” that is, to hold in the mind—to remember and register.

⁽¹²⁾ Its translated meaning is “expulsion” (being expelled from the Sangha), but its proper meaning is “defeat by another” (being defeated).

(12b) The Mahāsāṃghika Vinaya says, “A bhikkhu receives full ordination within a harmonious Sangha.” The Sarvāstivāda Daśabhāṇavāra Vinaya says, “A bhikkhu enters into the precepts.” The Mahīśāsaka Vinaya says, “A bhikkhu equally acquires the precepts.” The Mūlasarvāstivāda Vinaya says, “Equally acquires the training rules.”

⁽¹³⁾ Sexual intercourse, termed “non-celibate conduct” or “impure conduct” in the Vinaya.

⁽¹⁴⁾ He may not participate with the Sangha in karma procedures or the recitation of the precepts.

⁽¹⁵⁾ Overweening pride means not having attained something but believing that one has attained it. Yet some later genuinely attain it. The exception here excludes such a person.

⁽¹⁶⁾ Fully translated, saṅghādisesa means “requiring the remaining Sangha.” One who commits these offenses can still be rehabilitated by confessing before twenty bhikkhus; otherwise, it is as though he had committed a pārājika offense.

⁽¹⁷⁾ This means masturbation.

⁽¹⁸⁾ Fully translated, it means speaking lewd and obscene words—that is, speaking about sexual intercourse and the sexual organs.

⁽¹⁹⁾ Fully translated, it means praising oneself to solicit a woman to offer sexual intercourse.

⁽²⁰⁾ That is, constructing a hut or private dwelling.

⁽²¹⁾ Fully translated, it means having a dwelling built for oneself with a donor, but without inviting the bhikkhus to designate the site.

⁽²²⁾ Literally and fully translated, it means baselessly slandering another person by accusing him of a pārājika offense.

⁽²³⁾ Literally and fully translated, it means using a different basis to slander someone by accusing him of a pārājika offense.

⁽²⁴⁾ Literally and fully translated, it means causing a schism in a harmonious Sangha and resisting admonition.

⁽²⁵⁾ A harmonious Sangha consists of four or more bhikkhus who jointly perform karma procedures and recite the precepts.

⁽²⁶⁾ Fully translated, it means supporting the disruption of a harmonious Sangha while continuing to resist admonition.

⁽²⁷⁾ Literally and fully translated, it means corrupting the faithful and, when expelled, responding with slander and resisting admonition.

⁽²⁸⁾ “Corrupting the faithful”: the original text reads “defiling another’s household” (causing another person to become impure). Defiling another’s household takes four forms, foremost among which is giving to another person an object received from someone else, causing everyone’s state of mind to become disturbed. “Committing evil deeds” refers to the evil deeds arising from defiling another’s household.

⁽²⁹⁾ Fully translated, it means being obstinate, opposing the Sangha, and resisting admonition. “Obstinate” in the original text is “of evil disposition” (having a stubborn and unruly temperament).

⁽³⁰⁾ “Living separately”: the original term is parivāsa, translated as “separate residence.” Separate residence means dwelling alone in a poor room with a poor bed for a period equal to the time during which the offense was concealed, counted from its commission until its discovery.

⁽³¹⁾ “Gladdening”: the original term is mānatta, translated as “bringing joy to the mind.” It means dwelling close beside the Sangha and sincerely expressing remorse, thereby gladdening the Sangha and also becoming joyful oneself.

⁽³²⁾ “Case”: the original word is “time.” The entire original phrase is “this is the time.” Examination of the other Vinayas shows that the Mahīśāsaka and Sarvāstivāda Daśabhāṇavāra Vinayas read, “This rule must be so”; the Mahāsāṃghika Vinaya reads, “This matter is governed thus”; and the Mūlasarvāstivāda Vinaya reads, “This is the method of absolution from the offense.” Thus, the word “time” here may be understood and translated as “case.” Nine more occurrences of the word “time” in this sense appear below.

⁽³³⁾ Aniyata means that, depending on the accusation, the offense is determined and dealt with as one of three offenses—pārājika, saṅghādisesa, or pācittiya—or as one of two offenses, excluding pārājika.

⁽³⁴⁾ A female lay follower who has right faith in the Three Jewels, observes the Five Precepts, possesses a good memory, and speaks truthfully and with certainty.

⁽³⁵⁾ Its translated meaning is “forfeiture and expiation”: surplus requisites must be relinquished as an offering and the offense confessed; otherwise, the offender will fall into an evil realm.

⁽³⁶⁾ These are the saṅghāṭi, uttarāsaṅga, and antaravāsaka.

⁽³⁷⁾ The robe of merit (kathina robe) is a robe awarded after the three-month rains retreat has been completed in purity. Whoever receives this award is entitled for five months—from the sixteenth day of the seventh month through the fifteenth day of the twelfth month—to the five allowances prescribed by the Vinaya.

⁽³⁸⁾ A long robe is one measuring 8 fingerbreadths in length and 4 fingerbreadths in width according to the Buddha’s measure. The Mingyi commentary (Manji 70/346) says that a long robe is an extra robe; any cloth measuring 1 chi 6 cun in length and 8 cun in width is already called a long robe.

⁽³⁹⁾ Pure giving means giving in a pure manner. Here, pure giving means that when a bhikkhu has surplus requisites, such as robes, a bowl, and so forth, he must relinquish them as gifts. There are two forms of pure giving. The first is genuine pure giving, in which the surplus requisite is brought before the Sangha and relinquished as a gift to another person. The second is successive pure giving, in which it is relinquished before the Sangha while naming the person to whom one wishes to give it. If that person is absent, the Sangha says: “Venerable, since you have given it to that person, it is now that person’s property. You should keep it on that person’s behalf, and if necessary, borrow it for use.”

(39b) Some editions read: “sleeping apart from it for one night.” However, examination of the Dharmaguptaka Vinaya (Taisho 22/603d) confirms the reading in Daoxuan’s edition, which does not contain the words “for one night.”

⁽⁴⁰⁾ Karman means “performing a formal act to settle a matter.” Any matter concerning the Sangha can be accomplished only after it has been decided by the Sangha; this is called a karman. There are three forms of karman: a single motion, one motion with one proclamation, and one motion with three proclamations. A single motion is used for matters that occur very frequently, requiring only one announcement—the motion—without a further inquiry.

One motion with one proclamation is used for somewhat important matters, where disagreement might arise afterward, so there must be one announcement followed by one inquiry. One motion with three proclamations is used for important matters, requiring one announcement followed by three inquiries. There are four kinds of Sangha quorum for a karman: four members for a single motion, five members for one motion with one proclamation, ten members for one motion with three proclamations, and twenty members for adjudicating a sanghavasesa offense.

More than these numbers is permissible, but fewer is not.

⁽⁴¹⁾ It should properly say that one of the three robes has become old and damaged. This rule originated because a bhikkhu’s sanghati had become old and damaged.

⁽⁴²⁾ A complete and literal translation is: accepting a robe from a bhikkhuni who is not one’s relative.

⁽⁴³⁾ A complete and literal translation is: asking a bhikkhuni who is not one’s relative to wash an old robe. An old robe is a robe that has been worn even once.

⁽⁴⁴⁾ A complete and literal translation is: requesting a robe from a layperson who is not one’s relative.

⁽⁴⁵⁾ A complete and literal translation is: urging a layperson to increase the amount of money for making a robe.

(45b) An invitation to ask as one wishes means that the donor has stated beforehand that the recipient may request whatever he wishes.

⁽⁴⁶⁾ A complete and literal translation is: urging two households to increase the amount of money for obtaining a robe.

(46b) Some understand and translate this as two-fourths black, one-fourth white, and one-fourth mixed in color. This interpretation cannot be accepted because it contradicts the wording of the original text, and wool mixed in that way would also remain nearly black. The correct translation of the original is as rendered above, and wool mixed in that way would produce a more subdued color.

⁽⁴⁷⁾ A complete and literal translation is: using a sitting or lying mat before six years have elapsed.

⁽⁴⁸⁾ The literal translation is: a sitting mat without a patch sewn onto it.

⁽⁴⁹⁾ The literal translation is: carrying wool beyond the permitted limit.

⁽⁵⁰⁾ A complete and literal translation is: asking a bhikkhuni who is not one’s relative to wash wool.

⁽⁵¹⁾ The literal translation is: keeping money and valuables.

⁽⁵²⁾ The complete translation is: exchanging money and valuables.

⁽⁵³⁾ The original text reads “selling and buying,” which is not properly worded.

(53b) Regarding “an extra bowl,” one opinion says it means a surplus bowl.

(53c) The original text says “the most junior.” Some understand this as the last bowl—that is, a bowl no one wishes to take or exchange for—and therefore suppose that it may be precisely the new bowl that was brought forth and relinquished. This interpretation is incorrect, because the corresponding rule for bhikkhunis explicitly says “the junior” (the person of lower seniority).

⁽⁵⁴⁾ The complete translation is: requesting thread and asking a weaver who is not one’s relative to weave it.

⁽⁵⁵⁾ The complete translation is: asking a weaver to add more thread to the weaving.

⁽⁵⁶⁾ A complete and literal translation is: keeping seven-day medicines and using them beyond the permitted period.

⁽⁵⁷⁾ A complete and literal translation is: obtaining a rains-bathing cloth before the permitted time and using a rains-bathing cloth before the permitted time. In the original text, “rains-bathing cloth” is “rain robe” or “rains-bathing robe.” In the Vinaya, the word “robe” sometimes means a robe, sometimes cloth, and sometimes a bathing cloth. Here it means a bathing cloth.

⁽⁵⁸⁾ “When one month remains of spring” means from the sixteenth day of the third lunar month through the fifteenth day of the fourth lunar month. “When half a month remains of spring” means from the first through the fifteenth day of the fourth lunar month. “More than one month before entering the rains retreat” means before the sixteenth day of the third lunar month. “More than half a month before entering the rains retreat” means before the first day of the fourth lunar month. All these dates follow the lunar calendar.

⁽⁵⁹⁾ A complete and literal translation is: accepting an urgently offered robe before the end of the rains retreat and keeping it beyond the permitted period after the end of the retreat.

⁽⁶⁰⁾ The literal translation is: the ten days remaining before the end of the three-month rains retreat; those ten days extend from the sixth through the fifteenth day of the seventh lunar month.

⁽⁶¹⁾ “The permitted period for that robe”: that robe is the urgently offered robe mentioned above. Its permitted period is one month—from the sixteenth day of the seventh lunar month through the fifteenth day of the eighth—if one has not accepted the robe of merit, or five months—from the sixteenth day of the seventh lunar month through the fifteenth day of the twelfth—if one has accepted the robe of merit.

⁽⁶²⁾ A complete and literal translation is: staying in an aranya where there is cause for apprehension and remaining apart from one’s robe beyond the permitted period.

⁽⁶³⁾ This is from the full moon of the seventh lunar month through the full moon of the eighth lunar month.

⁽⁶⁴⁾ Aranya means a quiet and secluded place far from villages.

⁽⁶⁵⁾ Stated clearly, it means diverting an offering that someone intended for the Sangha so that it is offered to oneself.

⁽⁶⁶⁾ Pacittiya means “requiring expiation.” If one violates these rules and does not confess before the Sangha, one will fall into an unfortunate state.

⁽⁶⁷⁾ “Knowing” here is an abbreviated expression encompassing everything seen, heard, sensed, or cognized by the six consciousnesses.

⁽⁶⁸⁾ “Status”: the original text says “category,” referring to social class, lineage, occupation, and so forth. “Insulting” here includes every form of slander, insinuation, sarcasm, and so forth.

⁽⁶⁹⁾ “Speaking to cause division”: the original text says “double-tongued speech.”

⁽⁷⁰⁾ The complete translation is: sleeping in the same house as a woman.

⁽⁷¹⁾ The complete translation is: sleeping beyond the permitted period with a person who has not received full ordination.

⁽⁷²⁾ The complete translation is: reciting aloud in unison with a person who has not received full ordination.

⁽⁷³⁾ The complete translation is: declaring to a layperson a spiritual attainment one has truly attained.

⁽⁷⁴⁾ The complete translation is: teaching the Dharma alone to a woman.

⁽⁷⁵⁾ “Five or six sentences” may also be translated as a fivefold teaching, such as saying that the five skandhas are without self, and a sixfold teaching, such as saying that the six consciousnesses are impermanent.

⁽⁷⁶⁾ Trees and plants are dwelling places of spirits and living beings; therefore, the words “cutting down and destroying trees, plants, and living beings” have been supplied.

⁽⁷⁷⁾ The complete translation is: spreading out property belonging to the Sangha on open ground.

⁽⁷⁸⁾ A corded bed is a bed whose sleeping surface is woven from rattan or any other kind of cord. In some passages, “corded bed” means a hammock.

⁽⁷⁹⁾ The complete translation is: spreading out property belonging to the Sangha in a sheltered place.

⁽⁸⁰⁾ The literal translation is: forcibly occupying a place and spreading out a seat there. The term “seat” is not properly worded.

⁽⁸¹⁾ The complete translation is: teaching the Dharma to bhikkhunis until nightfall.

⁽⁸²⁾ The complete translation is: giving a robe to a bhikkhuni who is not one’s relative.

⁽⁸³⁾ The complete translation is: sewing a robe for a bhikkhuni who is not one’s relative.

⁽⁸⁴⁾ A complete and clear translation is: accepting more than the permitted amount of food from a woman returning to her husband’s home and from merchants.

⁽⁸⁵⁾ The procedure for leftover food is as follows. For example, if a bhikkhu has only just begun eating but rises because some matter requires his attention, he is thereby regarded as having finished his meal. If he then needs to eat more, he must perform the procedure for leftover food: he presents the food he wishes to eat to a bhikkhu who has not yet eaten and says, “Venerable sir, I, Bhikkhu XX, come before you to perform the procedure for leftover food. May the venerable sir compassionately permit me.” That bhikkhu touches the food, eats a few spoonfuls, then returns it and tells him to eat.

⁽⁸⁶⁾ A time that is not the proper time for eating extends from after noon on the preceding day until dawn on the following day.

⁽⁸⁷⁾ Stated clearly, it means eating food that one does not know has been offered or for which one has not accepted an invitation.

⁽⁸⁸⁾ Stated clearly, it means putting into one’s mouth food or medicine that one does not know has been offered or for which one has not accepted an invitation. “Medicine” here means milk, honey, and so forth.

⁽⁸⁹⁾ The complete translation also includes fish and meat. This is food given and eaten according to what is offered: one eats whatever is given.

⁽⁹⁰⁾ Stated clearly, it means abandoning either the earlier meal or the later meal and going to another house. The earlier meal is from dawn until noon; the later meal is at noon.

⁽⁹¹⁾ More explicitly translated: lingering while seated in a dining house.

⁽⁹²⁾ Here, “dining house” (food household) and “treasure” have particular meanings, not their ordinary meanings. Ordinarily, a dining house is a house that invites one to a meal, and treasure means gold and jewels (or, figuratively, a beautiful woman). Here, however, a dining house means a household with a husband and wife, while “eating” means that the husband and wife engage in sexual intercourse and enjoy pleasure together. (And “treasure” may simply mean that within that house there is a place where husband and wife engage in sexual intercourse.) In such a dining house containing treasure, if one does not depart immediately after being invited to eat, one greatly obstructs them, especially the husband.

⁽⁹³⁾ More explicitly translated: sitting in a concealed place in a dining house.

⁽⁹⁴⁾ Fully and explicitly translated: sitting alone with a woman in an open place.

⁽⁹⁵⁾ Fully translated: remaining with an army beyond the prescribed period.

⁽⁹⁶⁾ Fully and explicitly translated: taking back and using a robe that one has relinquished by a formal act of purification, without informing the person to whom the robe was entrusted.

⁽⁹⁷⁾ Fully translated: causing another bhikkhu doubt and vexation.

⁽⁹⁸⁾ Fully translated: admitting an underage person to full ordination.

⁽⁹⁹⁾ More explicitly translated: reviving the four kinds of disputes. There are four kinds of disputes: 1. a dispute over words, namely a dispute arising from discussion of the precepts and Dharma; 2. an accusation dispute, namely a dispute arising from scrutinizing faults; 3. an offense dispute, namely a dispute concerning an offense that has been committed; and 4. a procedural dispute, namely a dispute concerning a Sangha act. All four kinds of disputes must be settled by the seven methods for settling disputes. After a Sangha act has settled a dispute, anyone who revives it commits a payattika offense.

⁽¹⁰⁰⁾ Fully translated: resisting the Sangha’s admonition concerning the reckless assertion that sexual desire is no impediment to the Path.

⁽¹⁰¹⁾ More explicitly translated: siding with a bhikkhu who has been suspended for an offense.

⁽¹⁰²⁾ More explicitly translated: siding with an expelled novice.

⁽¹⁰³⁾ More explicitly translated: speaking beforehand about the precept one has violated out of fear of being suspended for the offense.

⁽¹⁰⁴⁾ More explicitly translated: expressing regret after participating with the Sangha in a Sangha act.

⁽¹⁰⁵⁾ Fully translated: secretly listening to discussions concerning the four kinds of disputes.

⁽¹⁰⁶⁾ Literally translated: striking a senior bhikkhu.

⁽¹⁰⁷⁾ More explicitly translated: falsely accusing another person of committing a sanghadisesa offense.

⁽¹⁰⁸⁾ Literally and fully translated: entering a village at an improper time.

⁽¹⁰⁹⁾ Fully translated: using tūla to stuff a cushion. Tūla is the down or cotton of all kinds of plants (including kapok and cotton), as well as the cocoons of wild silkworms.

⁽¹¹⁰⁾ Fully translated: making a needle case from bone, tusk, or horn.

⁽¹¹¹⁾ Fully translated: making an oversized nisidana. A nisidana is reclining equipment, sitting equipment, or a sitting cloth; its correct translation, however, is a spread—an article spread out for lying or sitting upon.

⁽¹¹²⁾ Fully translated: making an oversized cloth for covering sores.

⁽¹¹³⁾ Translated according to its meaning as “pratidesaniya”: precepts whose violation requires only that one confess to one other bhikkhu.

⁽¹¹⁴⁾ Fully translated: while in a village, accepting food from a bhikkhuni who is not a relative.

⁽¹¹⁵⁾ Fully translated: eating food obtained at a bhikkhuni’s direction.

⁽¹¹⁶⁾ The original text says “soup,” but clearly that word, both here and below, means food rather than soup in the usual sense. Therefore, the word “soup” has been translated as “food.”

⁽¹¹⁷⁾ Literally translated: accepting food from a trainee household. A trainee household is a household of lay devotees who have sacrificed so much for the Dharma that they have become impoverished and destitute. With regard to such devotees, the Sangha must perform a Sangha act designating their household as a trainee household.

The Sangha may no longer go there to seek alms or solicit donations; instead, it must assist them by going on almsround and then returning to eat at the devotees’ home so that some of the food may be shared with them, or by entrusting property of the Three Jewels to those devotees to generate profit and then giving them half of the proceeds. Wherever a bhikkhu goes, he must ask whether there is a trainee household there, lest he violate this precept, just as he must ask whether there is a place subject to the overturning of the bowl—that is, a household that has offended the Sangha and with which the Sangha has performed an act of severing relations until the household recognizes and repents of its fault.

⁽¹¹⁸⁾ More explicitly translated: eating in a secluded and dangerous place.

⁽¹¹⁹⁾ “Should be trained in” (one ought to train): the original expression in the Annotated Bhikkhu Precepts of the Dharmaguptaka Vinaya is siksa-karaniya. Unlike the preceding six categories, in this seventh category that text provides headings for only 54 precepts in the body of the text, while the remaining 46 precepts have no headings (although the table of contents contains headings for all 100 precepts). I therefore decided to substitute the original text from the Bhikkhu Pratimoksa of the Dharmaguptaka Vinaya by Master Huaisu.

That text does not use the expression siksa-karaniya, but instead uses “the rules of training” and “one ought to train,” and it does not give numbered headings. The numbers I have provided are taken from the Annotated Bhikkhu Precepts of the Dharmaguptaka Vinaya.

(119b) The original text literally reads: putting on the nirvana-sangha. Nirvana-sangha is nivasana (or kusulaka), meaning a lower garment: the piece of cloth wrapped around the lower part of the body, as worn by the Southern Buddhist Sangha. Such a garment is wrapped around the body and fastened with a cord, making it somewhat difficult to put on and keep neat. I have translated it directly as “lower garment” and omitted the term nirvana-sangha because that term is excessively offensive to both nirvana and the Sangha.

⁽¹²⁰⁾ The line break here is intended to arrange these precepts by category.

⁽¹²¹⁾ Commentary: to prevent food from falling.

⁽¹²²⁾ See note 116 again.

⁽¹²³⁾ Commentary: eating out of sequence means taking and eating food haphazardly from within the bowl itself.

⁽¹²⁴⁾ Translated according to the commentary: half has entered the mouth while the other half remains in the hand.

(124b) Fully translated: chewing rice. Yet even this complete translation is incomplete in meaning. Whatever one chews, one must not make a sound; this does not apply only to chewing rice.

⁽¹²⁵⁾ It should perhaps be translated simply as holding a vessel (a vessel containing food or drink).

⁽¹²⁶⁾ These are the seven methods for settling disputes. This section also adopts the original text of the Bhikkhu Pratimoksa of the Dharmaguptaka Vinaya. Regarding these seven methods for settling disputes, if disputes arise within the Sangha (see note 99), they must be brought to an end by these seven methods.

Broadly and simply stated, when a party within the Sangha is at fault—especially when that fault has caused a dispute—the dispute should be settled through a verdict in the presence of the parties, a verdict based on mindfulness, a verdict based on restored sanity, an acknowledgment of the offense, a decision by majority vote, a finding of habitual misconduct, or covering the matter over as with grass. In other words, whatever reasonable and compassionate method can bring about reform and harmony is good.

The precept concerning these seven methods is that, once a dispute has been settled by one of the seven methods, anyone who revives it commits an offense and is subject to disciplinary action.