四分律比丘含注戒本

Venerable Ones, these are the four Patidesaniya rules, recited once every half-month, as set forth in the Pratimoksha Sutra.

1. The Rule Concerning Receiving Food in a Village from an Unrelated Bhikkhuni

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, there was a famine; rice and grain were scarce and costly, and countless people died of hunger. As usual, at the proper time, the bhikkhuni Utpalavarna put on her robe, took up her alms bowl, and entered the city to beg for food. Because for three consecutive days she had given away all the almsfood she obtained to other bhikkhus, she collapsed from hunger by the roadside, lying face down in a muddy puddle. When worldly people saw this, they ridiculed her. The bhikkhus reported the offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

If any bhikkhu, having entered a village, when not ill, personally receives food from an unrelated bhikkhuni and eats it, that bhikkhu must disclose the offense before another bhikkhu, saying: “Venerable Sir, I have committed a blameworthy act, doing what ought not to be done. I now disclose and repent of it before the Venerable Sir.” This is a rule requiring confession.

c. Explanation

– Bhikkhu: as explained above.

– Unrelated: as explained above.

– Not ill: as explained above.

– Personally receives food: the two kinds of food explained above.

For each morsel personally received, he commits a Patidesaniya offense. The bhikkhuni commits a dukkata offense.

– Cases in which there is no offense: receiving food from a bhikkhuni who is a relative; being ill; food being placed on the ground; having someone else hand it over; food being brought and given within the sangharama; food being given outside the village; or food being given in a bhikkhuni monastery. In all the foregoing cases, receiving the food entails no offense.

2. The Rule Concerning Eating Food Distributed at a Bhikkhuni’s Direction

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a large number of bhikkhus and the group of six bhikkhus were sitting together and eating in a layperson’s house. The group of six bhikkhunis requested rice and soup, then disregarded the proper order and brought them to the group of six bhikkhus. They also gave directions, saying: “Bring soup to this venerable one; bring rice to that venerable one.” The bhikkhus reported the offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

If any bhikkhu enters a layperson’s house to eat, and there a bhikkhuni gives directions, saying: “Bring soup to this venerable one; offer rice to that venerable one,” a bhikkhu should say to that bhikkhuni: “Sister, desist! Allow the bhikkhus to finish their meal undisturbed!” If not one bhikkhu says to that bhikkhuni, “Sister, desist! Allow the bhikkhus to finish their meal undisturbed!” the bhikkhu should disclose the offense before another bhikkhu, saying: “Venerable Sir, I have committed a blameworthy act, doing what ought not to be done. I now disclose and repent of it before the Venerable Sir.” This is called a rule requiring confession.

c. Explanation

– Bhikkhu: as explained above.

– In a house: a place where men and women dwell.

If he eats without rebuking the bhikkhuni, he commits a Patidesaniya offense with each morsel. The bhikkhuni commits a dukkata offense.

– Cases in which there is no offense: if he says, “Sister, desist! Allow the bhikkhus to finish their meal undisturbed!”; if the bhikkhuni herself is the donor; if the donor has prepared the meal and asks the bhikkhuni to distribute the food among the bhikkhus; or if she has no intention of showing partiality toward one bhikkhu or another. In all such cases, there is no offense.

3. The Rule Concerning Receiving Food from a Family in Training

a. Origin

At one time, the Buddha was dwelling in the city of Rajagrha. At that time, a male householder and his wife had both attained the vision of the Truth and no longer cherished anything, not even the flesh of their own bodies. Consequently, they made such abundant offerings that all their food and clothing were exhausted. When other householders saw this, they ridiculed them. The bhikkhus reported the offense to the Buddha. The Buddha instructed: “A motion and one proclamation should be carried out to prohibit bhikkhus from going to that family’s house to beg for food again.” Later, when the family became prosperous once more, the Buddha told the bhikkhus that the formal act should be rescinded. On that occasion, the Buddha established this rule.

b. Text of the Rule

If any bhikkhu, with respect to a family in training for which a formal act has previously been carried out, without having received a prior invitation and while not ill, personally receives food and eats it, that bhikkhu must disclose the offense before another bhikkhu, saying: “I have committed a blameworthy act, doing what ought not to be done. I now disclose and repent of it before the Venerable Sir.” This is a rule requiring confession.

c. Explanation

– Bhikkhu: as explained above.

– Family in training: a family upon which the Sangha has conferred the formal act of a motion and one proclamation. It is as explained above.

– Without having received a prior invitation: if he has previously accepted an invitation, he is permitted to go.

– Not ill: an ill bhikkhu is permitted to receive food from that house.

– Personally receives food: if the food is given by being placed on the ground, or if someone is sent to bring it to him, he is permitted to receive it.

For each morsel he personally receives, he commits a Patidesaniya offense. The bhikkhuni commits a dukkata offense.

– Cases in which there is no offense: having previously accepted an invitation; being ill; taking food after it has been placed on the ground; receiving it through another person; or receiving and eating it after the formal act of a motion and one proclamation has been rescinded. In all such cases, there is no offense.

4. The Rule Concerning Receiving Food in a Perilous Aranya

a. Origin

At one time, the Buddha was dwelling in the Nigrodha Grove in the country of the Sakyans. At that time, women from the city brought food to the sangharama as an offering. Knowing this, bandits lay in wait along the road and harmed them. The bhikkhus reported the matter to the Buddha. The Buddha instructed: “They must be informed of this.” On that occasion, the Buddha established this rule.

b. Text of the Rule

If any bhikkhu dwells in an aranya, remote and secluded, in a place that is suspicious and perilous, and the bhikkhu dwelling at such an aranya residence has not previously informed the donors and has not accepted the food outside the sangharama, but instead, while not ill, personally receives food within the sangharama and eats it, that bhikkhu must go before another bhikkhu and disclose the offense, saying: “Venerable Sir, I have committed a blameworthy act. I now disclose and repent of it before the Venerable Sir.” This is a rule requiring confession.

c. Explanation

– Bhikkhu: as explained above.

– An aranya: a place five hundred bow-lengths from a village. One bow-length is equal to one cubit, according to the system of measurement used in the land of Camara.

– A suspicious place: a place where bandits and danger are suspected.

– The bhikkhu dwelling at such an aranya residence has not previously informed the donors: the Buddha instructed, “The women should be informed not to leave the city, because there are bandits and danger along that road.”

– Has not accepted the food outside the sangharama: if they have already left the city, they should be told, “Do not come into the sangharama, because there are bandits and danger along that road.”

– While not ill, within the sangharama: if they are determined to bring the food, an ill bhikkhu is permitted to receive it.

– Personally receives food and eats it: if a donor brings food and places it on the ground, or sends someone else to deliver it.

The bhikkhuni commits a dukkata offense.

– Cases in which there is no offense: coming to receive instruction; coming to hear the Dharma; or having one’s own separate food and asking that it be handed over. In all such cases, there is no offense.

Venerable Ones, I have finished reciting the four Patidesaniya rules. I now ask the Venerable Ones: Are you pure in regard to these matters? (three times). The Venerable Ones are pure in regard to these matters, for you remain silent. Thus do I understand this.

Venerable Ones, these are the Sekhiya rules, recited once every half-month, as set forth in the Pratimoksha Sutra.

1. The Rule Concerning Wearing the Lower Robe Neatly

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus wore their lower robes improperly, and were ridiculed by the laypeople, who said: “They resemble performers in a troupe who don robes to put on a show during festival days. They also dress like kings and great ministers.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha reprimanded them and established this rule.

b. Text of the Rule

One must wear the lower robe properly, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Properly: Improper ways of wearing the robe include the following: 1. Wearing the robe too low: this means fastening the waistband below the navel. 2. Wearing the robe too high: lifting the robe above the knees. 3. Wrapping it like an elephant’s trunk: letting one front corner hang down. 4. Wearing it like a tala-tree leaf: letting both front corners hang down. 5. Folding it narrowly: wrapping it around the waist and arranging it in wrinkled folds.

– Wearing the lower robe: If one wears the robe improperly and does so intentionally, one commits a duskrta offense and must confess it. Because it was done intentionally, one commits the duskrta offense of improper deportment. If one does so unintentionally, one commits only a duskrta offense. Bhikkhunis and the four assemblies, and so forth, likewise commit a duskrta offense. Through the following chapter, the criteria constituting offenses are all to be understood according to this precedent.

– Siksa-karaniya.

– Cases in which there is no offense: if there is a sore at the navel and one therefore wears the robe low; if there is a sore on the knee and one therefore wears it higher; if one is within the sangharama; if one is outside the village; if one is working; or if one is traveling—all such cases are without offense.

2. Rule on Wearing the Three Robes Properly

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus wore their robes improperly. A householder who saw them ridiculed them, saying: “Bhikkhus claim that they understand the true Dharma. What true Dharma is there in this? They wear their robes improperly, no differently from worldly people.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha contemplated the Buddhas of the three times and established this rule.

b. Text of the Rule

One must wrap the three robes properly, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

Here, improper ways of wrapping the robe include the following: 1. Wrapping the robe too low: letting it hang below the elbows and leaving the sides exposed; 2. Wrapping the robe too high: wrapping it above the calves; 3. Wrapping it like an elephant’s trunk: letting one front corner of the robe hang down; 4. Wrapping it like a tala-tree leaf: letting both front corners of the robe hang down while lifting the back high; 5. Folding it narrowly: folding it narrowly to form the robe’s border.

– Cases in which there is no offense: if one wears it lower because there is a sore on the shoulder or arm. All other cases in which there is no offense are the same as in the preceding rule.

3. Rule against Throwing the Three Robes Back when Entering a Layperson’s House

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus entered laypeople’s houses with their robes thrown back. The laypeople who saw them ridiculed them, saying: “The Sakyan ascetics have no sense of shame or moral dread; they dress like kings, great ministers, and householders.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha reprimanded them and established this rule.

b. Text of the Rule

One must not enter a layperson’s house with the robe thrown back, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Throwing the robe back: this means throwing the robe back over both the left and right shoulders.

– A layperson’s house: this refers to a village.

– Siksa-karaniya.

– Cases in which there is no offense: if there is a sore on one’s side; if one is within the sangharama; if one is traveling; or if one is working—all such cases are without offense.

4. Rule against Sitting in a Layperson’s House with the Three Robes Thrown Back

One must not sit in a householder’s home with the robe thrown back, siksa-karaniya.

5. Rule against Entering a Layperson’s House with the Robe Wrapped around the Neck

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus entered laypeople’s houses with their robes wrapped around their necks. The laypeople who saw them ridiculed them, saying: “The Sakyan ascetics wrap their robes around their necks like householders and elders.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha reprimanded them and established this rule.

b. Text of the Rule

One must not enter a layperson’s house with the robe wrapped around the neck, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Wrapping the robe around the neck: tightly tying together the two corners of the robe over the shoulder.

– Cases in which there is no offense: if one is ill; if there is a sore on one’s shoulder; if one is within the Sangha monastery; if one is outside the village; if one is working; or if one is traveling—all such cases are without offense.

6. Rule against Sitting in a Layperson’s House with the Robe Wrapped around the Neck

One must not sit in a householder’s home with the robe wrapped around the neck, siksa-karaniya.

7. Rule against Entering a Layperson’s House with the Head Covered

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus deliberately covered their heads when entering laypeople’s houses. The laypeople who saw them ridiculed them, saying: “How can the Sakyan ascetics be said to understand the true Dharma? They cover their heads like robbers.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha reprimanded them and established this rule.

b. Text of the Rule

One must not enter a layperson’s house with the head covered, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Covering the head: using leaves, pieces of torn material, or a robe to cover it.

– Cases in which there is no offense: if one is ill; if the weather is cold; if there is a sore on one’s head; or if one must cover the head while traveling because one’s life or the holy life is in danger—all such cases are without offense.

8. Rule against Sitting in a Layperson’s House with the Head Covered

One must not sit in a layperson’s house with the head covered, siksa-karaniya.

9. Rule against Entering a Layperson’s House while Leaping Along

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus leaped along as they entered laypeople’s houses. The laypeople who saw them ridiculed them, saying: “The Sakyan ascetics have no sense of shame; they hop into houses like sparrows.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha reprimanded them and established this rule.

b. Text of the Rule

One must not enter a householder’s home while leaping along, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Leaping along: hopping on both feet.

– Cases in which there is no offense: if one is ill; if one is being beaten; if there are bandits; if there are wild beasts; if there are thorns; if one jumps over a canal or ditch; or if one jumps over mud—all such cases are without offense.

10. Rule against Entering and Sitting in a Layperson’s House while Leaping Along

One must not enter a layperson’s house and sit down while leaping along, siksa-karaniya.

11. Rule against Squatting in a Layperson’s House

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, a householder invited the Sangha to his home to offer them a meal. The group of six bhikkhus also came and squatted in the householder’s home. A bhikkhu sitting nearby accidentally bumped into one of them, causing him to fall backward and expose himself. The householders ridiculed them, saying: “The Sakyan ascetics have no sense of shame; they expose themselves like brahmins.” The bhikkhus reported this fault to the Buddha. On this occasion, the Buddha reprimanded them and established this rule.

b. Text of the Rule

One must not squat in a layperson’s house, siksa-karaniya.

– Bhikkhu: the meaning is as explained above.

– Squatting: whether squatting on the ground or on a seat without the buttocks touching the surface.

– Siksa-karaniya.

– Cases in which there is no offense: if one is ill; if there is a sore on one buttock; if one is handing something to another; if one is paying homage; if one is confessing an offense; or if one is receiving instruction, and so forth—all such cases are without offense.

12. Rule against Entering a Layperson’s House with Hands on the Hips

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus entered the homes of laypeople with their hands on their hips. Seeing this, the householders mocked them, saying: “The Śākyan ascetics claim to know the true Dharma, yet they strut about with their hands on their hips, looking as self-satisfied as men who have just taken wives.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not enter the home of a layperson with one’s hands on one’s hips, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Hands on the hips: the elbows are held straight out.

– Cases in which there is no offense: if one is ill; if a boil has arisen below the hip; if one is within the saṅghārāma; if one is outside a village; when performing work; or while traveling on the road—in all such cases, there is no offense.

13. Rule Concerning Sitting in a Layperson’s Home with One’s Hands on One’s Hips

One must not sit in the home of a layperson with one’s hands on one’s hips, thức-xoa-ca-la-ni.

– Bhikkhu: as explained above.

– Hands on the hips: placing the hands upon the hips with the elbows held straight out, thereby obstructing a bhikkhu seated nearby.

14. Rule Concerning Swaying the Body When Entering a Layperson’s Home

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus entered the homes of laypeople while swaying their bodies. Seeing this, the householders mocked them, saying: “The Śākyan ascetics have no sense of shame. They walk while swaying their bodies like kings and great ministers.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not sway one’s body while entering the home of a layperson, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Swaying: leaning the body to the left and right while walking quickly.

– Thức-xoa-ca-la-ni.

– Cases in which there is no offense: if one is ill; if someone strikes at one and one must lean aside to avoid the staff; if attacked by a wild beast; if one encounters someone carrying thorns and must lean aside to avoid them; if one must lean while crossing a river or a pit; or if, while putting on one’s robe, one must lean to see whether it is straight—in all such cases, there is no offense.

15. Rule Concerning Swaying the Body While Sitting in a Layperson’s Home

One must not sway one’s body when entering and sitting in the home of a layperson, thức-xoa-ca-la-ni.

16. Rule Concerning Swinging the Arms When Entering a Layperson’s Home

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus entered the homes of laypeople while swinging their arms. Seeing this, the householders mocked them, saying: “The Śākyan ascetics have no sense of shame. They walk along swinging their arms like kings and wealthy householders.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not swing one’s arms while entering the home of a layperson, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Swinging the arms: walking with the arms extended ahead of the feet.

– Thức-xoa-ca-la-ni.

– Cases in which there is no offense: if one is ill; if someone strikes at one and one extends an arm to ward off the blow; if attacked by a wild beast; if someone carrying thorns approaches and one must extend an arm to stop that person; or if, while wading across a river or marsh, one waves an arm to summon a companion—in all such cases, there is no offense.

17. Rule Concerning Swinging the Arms While Sitting in a Layperson’s Home

One must not swing one’s arms when entering and sitting in the home of a layperson, thức-xoa-ca-la-ni.

18. Rule Concerning Entering a Layperson’s Home with the Body Exposed

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus entered the homes of laypeople without properly covering their bodies. Seeing this, the householders mocked them, saying: “The Śākyan ascetics wear their robes without properly covering their bodies, just like brahmins.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must keep the body properly covered when entering the home of a layperson, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Home of a layperson: that is, a village.

– Keeping the body properly covered: so that the body is not exposed in front or behind.

– Cases in which there is no offense: if one is ill, if one has been bound, or if the wind blows one’s robe away from the body—in all such cases, there is no offense.

19. Rule Concerning Sitting in a Layperson’s Home with the Body Exposed

One must keep the body properly covered while sitting in the home of a layperson, thức-xoa-ca-la-ni.

20. Rule Concerning Looking from Side to Side When Entering a Layperson’s Home

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus often looked from side to side when entering the homes of laypeople. Seeing this, the householders mocked them, saying: “The Śākyan ascetics are like thieves spying on others.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not glance from side to side when entering the home of a layperson, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Glancing from side to side: looking about in various directions while within a village.

– Thức-xoa-ca-la-ni.

– Cases in which there is no offense: if one is ill; if one looks up to observe the sun or the weather; or if, because of danger to one’s life or danger to the holy life, one must look to the right and left and all around to find a means of escape—in all such cases, there is no offense.

21. Rule Concerning Looking from Side to Side While Sitting in a Layperson’s Home

One must not glance from side to side when entering and sitting in the home of a layperson, thức-xoa-ca-la-ni.

22. Rule Concerning Entering a Layperson’s Home Noisily

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus entered the homes of laypeople calling out loudly. Seeing this, the householders mocked them, saying: “The Śākyan ascetics are no different from brahmins: they have no sense of shame and possess no true Dharma.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must remain quiet when entering the home of a layperson, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Not being quiet here means speaking loudly or raising one’s voice, whether to give instructions or to call out loudly while distributing food.

– Thức-xoa-ca-la-ni.

– Cases in which there is no offense: if one is ill; if one is deaf and cannot hear, and therefore must speak loudly; if one gives instructions; if one calls out loudly while distributing food; or if, because of danger to one’s life or danger to the holy life, one must raise one’s voice in order to escape—in all such cases, there is no offense.

23. Rule Concerning Quietly Entering and Sitting in a Layperson’s Home

One must remain quiet when entering and sitting in the home of a layperson, thức-xoa-ca-la-ni.

24. Rule Concerning Laughing and Jesting When Entering a Layperson’s Home

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus entered the homes of laypeople while laughing and jesting. Seeing this, the householders mocked them, saying: “The Śākyan ascetics have no sense of shame. They laugh and jest like monkeys and apes—what true Dharma is there in that?” The bhikkhus reported the matter to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not laugh and jest when entering the home of a layperson, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Laughing and jesting: laughing so that one’s teeth are exposed.

– Thức-xoa-ca-la-ni.

– Cases in which there is no offense: if one is ill; if one’s lips are afflicted and cannot cover the teeth; or if one laughs because joy arises upon recollecting the Dharma—in all such cases, there is no offense.

25. Rule Concerning Laughing and Jesting While Sitting in a Layperson’s Home

One must not sit in the home of a layperson while laughing and jesting, thức-xoa-ca-la-ni.

26. Rule Concerning Receiving Food Without Attention

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, a householder invited the Sangha to his home and prepared a meal as an offering. On that occasion, the group of six bhikkhus received food without paying attention, causing rice and soup to spill outside their bowls. Seeing this, the householders mocked them, saying: “The Śākyan ascetics receive offerings without knowing contentment. Because of their greed, they take too much, as though this were a time of famine.” The bhikkhus reported this offense to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must receive food attentively, thức-xoa-ca-la-ni.

c. Explanation

– Bhikkhu: as explained above.

– Carelessness: through inattentiveness, one causes soup, rice, or other food to fall outside the bowl.

– This is a rule to be observed.

– Cases in which there is no offense: if at that time one is afflicted with such an illness; if the bowl is small; if rice falls while one is eating; or if rice falls upon the table—in all such cases, there is no offense.

27. The Rule on Accepting Food Until It Overflows the Bowl

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder invited the Sangha to his home for a meal. The group of six bhikkhus accepted food until it overflowed their bowls, causing rice and soup to spill outside. Seeing this, the householders mocked them, saying: “These Sakyaputta ascetics have no sense of shame and know no contentment. Like hungry ghosts, they are exceedingly greedy.” The bhikkhus reported this fault to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should accept food only up to the rim of the bowl. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Up to the rim of the bowl: if it is not level with the rim, it overflows the bowl.

– This is a rule to be observed.

– Cases in which there is no offense: if one is ill at the time; if the bowl is small; or if food falls upon the table—in all such cases, there is no offense.

28. The Rule on Accepting Soup Until It Overflows the Bowl

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering. The group of six bhikkhus took too much rice and therefore could not accept any more soup. Seeing this, the householders mocked them, saying: “These Sakyaputta ascetics are like starving people greedy for food.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should accept soup only up to the rim of the bowl. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Accepting soup up to the rim of the bowl: if it overflows outside, it causes defilement.

– This is a rule to be observed.

– Cases in which there is no offense: if one is ill at the time; if the bowl is small and food overflows onto the table; or if one accepts only as much as is level with the rim of the bowl—in all such cases, there is no offense.

29. The Rule on Eating Food in Unequal Proportions

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering and personally served the food. After serving the rice, the householder went inside to fetch the soup, but by the time he returned, the bhikkhus had finished all the rice. Then, after serving the soup, the householder went inside to bring out more rice, but the bhikkhus had already finished all the soup. The householder mocked them, saying: “These Sakyaputta ascetics are like starving people.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should eat rice and soup in balanced proportions. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Eating rice and soup in balanced proportions: for a bhikkhu to eat rice and soup unevenly means that when rice is brought, the soup has already been exhausted.

– This is a rule to be observed.

– Cases in which there is no offense: if one is ill; if one needs only soup and not rice; or if one needs rice and not soup. If the permitted time for eating is about to end, or if, because of danger to one’s life or danger to the holy life, one must eat very quickly—in all such cases, there is no offense.

30. The Rule on Eating Out of Order

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering for the Sangha and personally served the food. The group of six bhikkhus accepted food without following the proper order. The householders mocked them, saying: “These Sakyaputta ascetics accept food without ever being satiated or content, like pigs, dogs, cattle, donkeys, camels, birds, and crows.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should eat in proper order. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Eating in proper order: for that bhikkhu to eat out of order means digging out food from various places throughout the bowl and eating it.

– This is a rule to be observed.

– Cases in which there is no offense: if one is ill; if one fears that the rice is hot and therefore digs out a cooler portion; if midday is about to pass; or if, because of danger to one’s life or danger to the holy life, one must eat hurriedly—in all such cases, there is no offense.

31. The Rule on Digging into the Center of the Bowl

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering and personally served the food. The group of six bhikkhus accepted the food and dug into the center of their bowls, leaving a visible hollow. Seeing this, the householders mocked them, saying: “These Sakyaputta ascetics accept food without ever being satiated, like cattle, donkeys, camels, pigs, and dogs.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and then established this rule.

b. Text of the Rule

One must not dig into the center of the bowl when eating. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Digging into the center of the bowl when eating: this means leaving the food around the sides untouched and digging only into the center of the bowl, down to the bottom.

– Cases in which there is no offense: if one is ill; if one fears that the food is hot and therefore digs into the center to let it cool; if the permitted half-day period is about to end; or if, because of danger to one’s life or danger to the holy life, one must eat hurriedly and therefore hollows out the center to eat—in all such cases, there is no offense.

32. The Rule on Asking for Food for Oneself

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering. The group of six bhikkhus asked for food for themselves, as though they were starving. Seeing this, the householders mocked them, saying: “How can these Sakyaputta ascetics be said to understand the true Dharma? They accept food without ever being satiated.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

A bhikkhu who is not ill must not ask for rice or soup for himself. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Not ill: if one is ill, one is permitted to ask for food for oneself.

– Cases in which there is no offense: if one is ill; if one asks on behalf of another; if another asks on one’s behalf; or if one receives it without asking—in all such cases, there is no offense.

33. The Rule on Covering Soup with Rice

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering. The group of six bhikkhus had already received soup. The householder, knowing the order of service, continued serving soup. The group of six bhikkhus then covered the soup with rice. Seeing this, the householders mocked them, saying: “These Sakyaputta ascetics accept food without ever being satiated, like starving people. How can they be said to understand the true Dharma?” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not cover soup with rice in the hope of receiving more. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– Cases in which there is no offense: if one is ill; if one has been invited to eat; if at one time one needs only soup; or if at another time one needs only rice—in all such cases, there is no offense.

34. The Rule on Casting Suspicious Glances at the Person Seated Beside Oneself

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a householder prepared a meal offering. The group of six bhikkhus received little food and saw that the bhikkhu seated beside them had received much. The group of six bhikkhus therefore complained to the householder: “Today you invited the Sangha to receive a meal, yet you served this person much and that person little according to your own preference. In this way, you are showing partiality.” The householders said: “I served the food with an impartial mind.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not glance into the bowl of the person seated beside oneself. This is a rule to be observed.

c. Explanation

– Bhikkhu: the meaning is as explained above.

Here, “looking” means looking to see who has received much food and who has received little.

– Cases in which there is no offense: if the bhikkhu seated beside one is ill, or is blind and one must look to see whether he has received food or not, whether it is pure or impure, or whether he has accepted it or not; or if one is oneself ill—in all such cases there is no offense.

35. The Rule on Eating Without Looking into the Bowl

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. After receiving their food, the group of six bhikkhus kept looking from side to side without paying attention, so a bhikkhu seated beside them took their bowls and hid them. The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should eat with one's attention fixed upon the bowl, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– With one's attention fixed: that is, without looking from side to side.

– Cases in which there is no offense: if one is ill; if the bhikkhu seated beside one is blind, as in the cases under the preceding rule; if one looks at the sun to determine the time; or if, because of danger to one's life or danger to the holy life, one intends to flee and must therefore look from side to side—in all such cases there is no offense.

36. The Rule on Making Large Morsels of Rice

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, some lay devotees jointly prepared a meal as an offering. After receiving their rice, the group of six bhikkhus formed it into such large morsels that they could not put them into their mouths. Seeing this, the lay devotees criticized them, saying: “The Sakyaputtan ascetics accept offerings without knowing moderation or contentment, just like pigs, dogs, camels, donkeys, cattle, birds, and crows.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not form large morsels of rice, siksa-karaniya.

c. Explanation

– Bhikkhu: the meaning is as explained above.

– A large morsel of rice: one that cannot be put into the mouth.

– Cases in which there is no offense: if one is ill; if the permitted time is nearly over; or if, because of danger to one's life or danger to the holy life, one must eat quickly—in all such cases there is no offense.

37. The Rule on Opening the Mouth Wide While Awaiting Food

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. Before the food had been brought to their mouths, the group of six bhikkhus opened their mouths wide and waited. The lay devotees criticized them, saying: “The Sakyaputtan ascetics have no sense of shame and accept offerings without knowing moderation, just like pigs, dogs, camels, cattle, and donkeys.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not eat by opening one's mouth wide while awaiting a morsel of rice, siksa-karaniya.

c. Explanation

– Opening the mouth wide: opening the mouth and waiting before the morsel of rice has reached it.

– Cases in which there is no offense: if one has such an illness; if the permitted time is nearly over; or if, because of danger to one's life or danger to the holy life, one must eat quickly—in all such cases there is no offense.

38. The Rule on Speaking While Eating

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. After receiving their food, the group of six bhikkhus talked while eating. The lay devotees criticized them, comparing them to pigs, dogs, camels, crows, and birds. The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not speak with food in one's mouth, siksa-karaniya.

c. Explanation

– Speaking with food in one's mouth: speaking while holding rice in the mouth, so that one's words are unclear and listeners cannot understand them.

– Cases in which there is no offense: if one is ill; if one is choking and asks for water; or if, because of danger to one's life or danger to the holy life, one must call out while eating—in all such cases there is no offense.

39. The Rule on Tossing Morsels of Rice into the Mouth

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal, invited the Sangha to receive the offering, and personally served the food. The group of six bhikkhus formed morsels of rice and tossed them into their mouths from a distance. The lay devotees criticized them, saying: “The Sakyaputtan ascetics have no sense of shame and accept offerings without knowing moderation, just like conjurers.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not form morsels of rice and toss them into one's mouth from a distance, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one is ill, or if one is bound and therefore must toss food into one's mouth in order to eat—in all such cases there is no offense.

40. The Rule on Dropping and Scattering Food

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The group of six bhikkhus held morsels of rice in their hands and bit off half, leaving half inside their mouths and half outside. The lay devotees criticized them, saying: “The Sakyaputtan ascetics accept offerings without knowing moderation or contentment, just like pigs, dogs, camels, donkeys, cattle, crows, and birds.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not allow rice and other food to fall and scatter, siksa-karaniya.

c. Explanation

– Falling and scattering: having one half in the mouth while holding the other half in the hand.

– Cases in which there is no offense: if one is ill; or if one is eating rice paper, scorched rice, melons, sugarcane, vegetables, fruits, pears, grapes, stamens, leaves, or the hearts of various plants—in all such cases there is no offense.

41. The Rule on Eating with Puffed-Out Cheeks

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The group of six bhikkhus ate with their cheeks puffed out. The lay devotees criticized them, saying: “The Sakyaputtan ascetics have no sense of shame; they eat like monkeys and apes.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not eat with one's cheeks puffed out, siksa-karaniya.

c. Explanation

– Puffed-out cheeks: making both cheeks bulge, as monkeys and apes commonly do.

– Cases in which there is no offense: if one is ill; if the midday period is nearly over; or if, because of danger to one's life or danger to the holy life, one must eat quickly—in all such cases there is no offense.

42. The Rule on Making Noise While Chewing Food

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering to the Sangha. The group of six bhikkhus made noise while chewing their food. The lay devotees criticized them, saying: “They eat and drink like pigs, dogs, camels, cattle, donkeys, crows, and birds.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not eat rice while making noise as one chews, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one is ill; or if one is chewing dry cakes, scorched rice, sugarcane, melons, grapes, walnuts, ti-dao pears, or feng pears—in all such cases there is no offense.

43. The Rule on Slurping Food

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The group of six bhikkhus loudly slurped their rice and soup. The lay devotees criticized them, saying: “The Sakyaputtan ascetics have no sense of shame; they eat and drink like pigs, dogs, camels, cattle, donkeys, crows, and birds.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not eat by loudly slurping one's food, siksa-karaniya.

c. Explanation

– Slurping food: opening the mouth wide and drawing food into it from a distance.

– Cases in which there is no offense: if one is ill; if one's mouth is sore; or if one is drinking soup, milk, curds, ghee, tira water, or bitter liquor—in all such cases there is no offense.

44. The Rule on Licking Food with the Tongue

a. Origin

At one time, the Buddha was dwelling in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The group of six bhikkhus stuck out their tongues and licked their food. The lay devotees criticized them, saying: “The Sakyaputtan ascetics have no sense of shame; they eat and drink like pigs, dogs, camels, cattle, donkeys, crows, and birds.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One should not use one's tongue to lick food, siksa-karaniya.

c. Explanation

– Licking food with the tongue: this means extending the tongue to take up food and eat it.

– Cases in which there is no offense: if one is ill, bound, or one's hands are soiled with mud, dust, sweat, or filth, and therefore one uses the tongue to receive food, in all such cases there is no offense.

45. Rule Against Shaking the Hands While Eating

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The lay devotee personally served the food. The group of six bhikkhus shook their hands while eating. The lay devotees criticized them, saying: “The Sakyan ascetics do not understand the true Dharma; they eat and drink like kings and great ministers.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not shake one's hands while eating, sekhiya.

c. Explanation

– Cases in which there is no offense: if one is ill; if there is grass or an insect in the food; if one's hand bears an impure substance that must be shaken off; or if, before eating, one's hand touches something filthy and must be shaken to remove it—in all such cases there is no offense.

46. Rule Against Picking Up Fallen Food with the Hand

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The group of six bhikkhus used their hands to pick up fallen food. The lay devotees criticized them, saying: “The Sakyan ascetics eat and drink like chickens and birds.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not pick up fallen food with the hand and eat it, sekhiya.

c. Explanation

– Fallen rice: rice that has been spilled or scattered.

– Cases in which there is no offense: if one is ill; if there is grass or an insect in the food; if an impure substance has soiled it; or if, before eating, there is something that must be removed—in all such cases there is no offense.

47. Rule Against Holding a Drinking Vessel with a Soiled Hand

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, a lay devotee prepared a meal as an offering. The group of six bhikkhus held vessels with unclean hands. The lay devotees criticized them, saying: “The Sakyan ascetics do not understand the true Dharma; they behave like kings and great ministers.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not grasp a drinking vessel with a soiled hand, sekhiya.

c. Explanation

– A soiled hand: a hand to which rice is adhering.

– Cases in which there is no offense: if one is ill; if one receives food upon grass or leaves; or if one washes one's hands and then receives it—in all such cases there is no offense.

48. Rule Against Pouring Bowl-Washing Water Inside a Layperson's House

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, after washing their bowls, the group of six bhikkhus poured the bowl-washing water inside the house where they had just taken their meal, causing rice and food to be scattered upon the ground. The lay devotees criticized them, saying: “The Sakyan ascetics accept too much, like hungry people.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not pour bowl-washing water inside a layperson's house, sekhiya.

c. Explanation

– Bowl-washing water: water mixed with rice.

– Cases in which there is no offense: if one is ill; if one washes many vessels at the same time; if one washes a tray; or if, after washing a tray, one takes the water and pours it outside—in all such cases there is no offense.

49. Rule Against Defecating, Urinating, or Spitting upon Fresh Grass

a. Origin

At one time, the Buddha was in the country of Sravasti. The group of six bhikkhus defecated, urinated, and spat upon grass and leaves. Seeing this, the lay devotees criticized them, saying: “The Sakyan ascetics have no sense of shame; they are like pigs, dogs, camels, cattle, and donkeys.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not defecate, urinate, or spit upon fresh grass, except when ill, sekhiya.

c. Explanation

– Except when ill: because of illness, one is unable to avoid a place where there is fresh grass. The Buddha taught: “When ill, there is no offense.”

– Cases in which there is no offense: if flowing water carries it onto fresh grass or leaves, or if a bird carries it in its beak and drops it there—in all such cases there is no offense.

50. Rule Against Defecating, Urinating, or Spitting into Water

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, the group of six bhikkhus urinated and spat into water. The lay devotees criticized them, saying: “The Sakyan ascetics are like pigs, dogs, cattle, camels, and donkeys.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not urinate or spit into clean water, except when ill, sekhiya.

c. Explanation

– Cases in which there is no offense: if one is ill; if one urinates upon the bank and it then flows into the water; or if it is blown there by the wind or dropped there by a bird carrying it away—in all such cases there is no offense.

51. Rule Against Defecating or Urinating While Standing

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, the group of six bhikkhus defecated and urinated while standing. Seeing this, the lay devotees criticized them, saying: “The Sakyan ascetics do not possess the true Dharma; they defecate and urinate while standing like cattle, horses, pigs, goats, and camels.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not defecate or urinate while standing, except when ill, sekhiya.

c. Explanation

– Except when ill: because of illness, one is unable to squat.

– Cases in which there is no offense: if one is ill, bound, standing in a filthy place, or in foul mud—in all such cases there is no offense.

52. Rule Against Teaching the Dharma to a Disrespectful Person

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, the group of six bhikkhus taught the Dharma to people who listened disrespectfully, with their robes hitched up. When the bhikkhus heard of this, those among them who had few desires and possessed a sense of shame reported it to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not teach the Dharma to a disrespectful person whose robe is hitched up, except when the person is ill, sekhiya.

c. Explanation

– Cases in which there is no offense: if the person is thus because of illness, or if one teaches the Dharma to a king or a king's great minister—in all such cases there is no offense.

53. Rule Against Teaching the Dharma to a Person with a Robe Wrapped around the Neck

One must not teach the Dharma to a person with a robe wrapped around the neck, except when the person is ill, sekhiya.

54. Rule Against Teaching the Dharma to a Person with the Head Covered

One must not teach the Dharma to a person with the head covered, except when the person is ill, sekhiya.

55. Rule Against Teaching the Dharma to a Person with the Head Wrapped

One must not teach the Dharma to a person with the head wrapped, except when the person is ill, sekhiya.

56. Rule Against Teaching the Dharma to a Person Standing with Hands on Hips

One must not teach the Dharma to a person standing with hands on hips, except when the person is ill, sekhiya.

57. Rule Against Teaching the Dharma to a Person Wearing Leather Sandals

One must not teach the Dharma to a person wearing leather sandals, except when the person is ill, sekhiya.

58. Rule Against Teaching the Dharma to a Person Wearing Wooden Sandals

One must not teach the Dharma to a person wearing wooden sandals, except when the person is ill, sekhiya.

59. Rule Against Teaching the Dharma to a Person Riding in a Vehicle

One must not teach the Dharma to a person seated in a vehicle or riding a horse, except when the person is ill, sekhiya.

60. Rule Against Sleeping in a Buddha Stupa

a. Origin

At one time, the Buddha was in the country of Sravasti. At that time, the group of six bhikkhus entered a Buddha stupa and slept there. A bhikkhu who possessed a sense of shame learned of this and reported it to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not sleep or rest in a Buddha stupa, except in order to guard it, sekhiya.

c. Explanation

– Cases in which there is no offense: if one is ill; if one must sleep and rest there in order to guard it; if one is compelled by force; if one is detained; or if one sleeps and rests there because one's life or brahmacarya is in danger—in all such cases there is no offense.

61. Rule Against Concealing Property in a Buddha Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus concealed articles inside a Buddha stupa. A bhikkhu of few desires learned of this and reported it to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not bury or conceal valuables inside a Buddha stupa, except for the purpose of keeping them secure, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one is ill; if one buries or conceals them inside a Buddha stupa in order to keep them secure; if one is coerced; or if there is danger to one's life or danger to the holy life—in all such cases, there is no offense.

62. Precept Against Wearing Leather Sandals into a Buddha Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus wore leather sandals into a Buddha stupa. A conscientious bhikkhu learned of this and reported it to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not wear leather sandals into a Buddha stupa, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one has such an illness, if one is coerced, or if one is compelled to enter the Buddha stupa—in all such cases, there is no offense.

63. Precept Against Carrying Leather Sandals into a Buddha Stupa

One must not enter a Buddha stupa while carrying leather sandals in one's hand, siksa-karaniya.

64. Precept Against Wearing Leather Sandals While Circumambulating a Buddha Stupa

One must not wear leather sandals while circumambulating a Buddha stupa, siksa-karaniya.

65. Precept Against Wearing Phu-la into a Buddha Stupa

One must not wear phu-la into a Buddha stupa, siksa-karaniya.

66. Precept Against Carrying Phu-la into a Buddha Stupa

One must not enter a Buddha stupa while carrying phu-la in one's hand, siksa-karaniya.

67. Precept Against Defiling the Ground at the Foot of a Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, after the group of six bhikkhus had sat and eaten at the foot of a stupa, they left behind food and the grass used as seating, thereby defiling the ground, and then departed. The bhikkhus reported this to the Buddha. On this occasion, the Buddha established the precept: “One must not sit and eat beneath a stupa.” Later, when bhikkhus built stupas or dwellings, or when ponds, wells, or food were donated, the Sangha assembled in great numbers, so seating space became limited. The Buddha then permitted them to sit and partake of food at the foot of a stupa, provided that they did not defile the ground. On this occasion, the Buddha established this precept.

b. Text of the Precept

One must not sit and eat beneath a stupa and leave behind grass or leftover food that defiles the ground, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if a bhikkhu eats only once and does not perform the procedure concerning leftover food; or if a bhikkhu is ill, he is permitted to spread something beneath him at the foot of the stupa, but when departing he must gather it up and remove it—in all such cases, there is no offense.

68. Precept Against Carrying a Corpse Beneath a Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus carried a corpse beneath a stupa, causing the guardian of the stupa to become angry. The bhikkhus devoted to training in the precepts reported this to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not carry a corpse beneath a stupa, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one is ill, if it is necessary to travel by that road, or if one is compelled by force to proceed that way—in all such cases, there is no offense.

69. Precept Against Burying a Corpse Beneath a Stupa

One must not bury a corpse beneath a stupa, siksa-karaniya.

70. Precept Against Cremating a Corpse Beneath a Stupa

One must not cremate a corpse beneath a stupa, siksa-karaniya.

71. Precept Against Cremating a Corpse in Front of a Stupa

One must not cremate a corpse facing a stupa, siksa-karaniya.

72. Precept Against Cremating a Corpse Around a Stupa

One must not cremate a corpse on any of the four sides surrounding a Buddha stupa, causing the foul odor to enter the stupa, siksa-karaniya.

73. Precept Against Carrying a Dead Person's Clothing Past a Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus carried the clothing and bed of a deceased person beneath a stupa, thereby angering the deity dwelling at that place. The bhikkhus who practiced the dhutanga austerities reported this to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not carry the clothing and bed of a deceased person beneath a stupa, except after they have been washed, dyed, and perfumed, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one has such an illness; if they are a bhikkhu's refuse-rag robes; or if they have already been washed, dyed, and perfumed before being carried—in all such cases, there is no offense.

74. Precept Against Defecating or Urinating Beneath a Buddha Stupa

One must not defecate or urinate beneath a Buddha stupa, siksa-karaniya.

75. Precept Against Defecating or Urinating in Front of a Buddha Stupa

One must not defecate or urinate in front of a Buddha stupa, siksa-karaniya.

76. Precept Against Defecating or Urinating Around a Buddha Stupa

One must not defecate or urinate on any of the four sides surrounding a Buddha stupa, causing the foul odor to drift inside, siksa-karaniya.

77. Precept Against Carrying an Image of the Buddha to a Place for Defecation or Urination

One must not carry an image of the Buddha to a place for defecation or urination, siksa-karaniya.

– There are three cases in which there is no offense: if one has such an illness, if one must pass that place while traveling, or if one is compelled by force to carry it there—in all such cases, there is no offense.

78. Precept Against Cleaning the Teeth Beneath a Buddha Stupa

One must not clean one's teeth or rinse one's mouth beneath a Buddha stupa, siksa-karaniya.

79. Precept Against Cleaning the Teeth in Front of a Buddha Stupa

One must not clean one's teeth or rinse one's mouth in front of a Buddha stupa, siksa-karaniya.

80. Precept Against Cleaning the Teeth Around a Buddha Stupa

One must not clean one's teeth or rinse one's mouth on any of the four sides surrounding a Buddha stupa, siksa-karaniya.

81. Precept Against Spitting Beneath a Buddha Stupa

One must not spit beneath a Buddha stupa, siksa-karaniya.

82. Precept Against Spitting in Front of a Buddha Stupa

One must not spit in front of a Buddha stupa, siksa-karaniya.

83. Precept Against Spitting Beside a Buddha Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus spat on the four sides surrounding a Buddha stupa. The bhikkhus reported this to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not spit on any of the four sides surrounding a Buddha stupa, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one has such an illness, if it is carried there by a bird, or if the wind blows it to the side of the stupa.

84. Precept Against Stretching Out One's Legs Toward a Stupa

a. Origin

At one time, the Buddha was staying in the country of Sravasti. At that time, the group of six bhikkhus sat with their legs stretched out toward the front of a stupa. The bhikkhus devoted to training in the precepts reported this to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not sit with one's legs stretched out toward the front of a stupa, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one has such an illness, if there is a partition between oneself and the stupa, or if one is compelled by force to do so—in all such cases, there is no offense.

85. Precept Against Placing an Image of the Buddha in a Lower Room

a. Origin

At one time, the Buddha was staying in the country of Kola. At that time, the group of six bhikkhus placed an image of the Buddha in a room on the lower story while they themselves stayed in a room on the upper story. The bhikkhus who practiced the dhutanga austerities reported this to the Buddha. On this occasion, the Buddha rebuked them and established this precept.

b. Text of the Precept

One must not place an image of the Buddha in a room on the lower story while oneself staying in a room on the upper story, siksa-karaniya.

c. Explanation

– Cases in which there is no offense: if one has such an illness; if someone is carrying an image of the Buddha through a room on the lower story while one is staying in a room on the upper story; or if there is danger to one's life or danger to the holy life—in all such cases, there is no offense.

86. Precept Concerning Teaching the Dharma to a Seated Person

One must not teach the Dharma while standing to a person who is seated, except when that person is ill, siksa-karaniya.

87. Precept Concerning Teaching the Dharma to a Person Who Is Lying Down

One must not teach the Dharma while seated to a person who is lying down, except when the person is ill. This is a training rule.

88. The Rule on Teaching the Dharma to a Person Seated in the Center

One must not teach the Dharma while seated to a person seated in the center when one is seated to the side, except when the person is ill. This is a training rule.

89. The Rule on Teaching the Dharma to a Person Seated on a High Place

One must not teach the Dharma to a person seated on a high place while one is seated on a low place, except when the person is ill. This is a training rule.

90. The Rule on Teaching the Dharma to a Person Walking Ahead

One must not teach the Dharma to a person walking ahead while one walks behind, except when the person is ill. This is a training rule.

91. The Rule on Teaching the Dharma to a Person on a Higher Walkway

One must not teach the Dharma to a person on a higher walkway while one is on a lower walkway, except when the person is ill. This is a training rule.

92. The Rule on Teaching the Dharma to a Person in the Middle of the Road

One must not teach the Dharma to a person in the middle of the road while one is at the side of the road, except when the person is ill. This is a training rule.

93. The Rule on Walking While Holding Hands

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus walked along the road holding one another's hands, thereby obstructing other men and women. The laypeople criticized them, saying, “The śramaṇas, sons of the Śākya, do not know the true Dharma; they behave like kings, ministers, and wealthy householders.” The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not walk along the road holding hands. This is a training rule.

c. Explanation

– Cases in which there is no offense: if one is ill, or if a bhikkhu is blind and therefore needs to be guided, there is no offense in any such case.

94. The Rule on Climbing a Tree Higher Than a Person's Head

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, a bhikkhu entered the rains retreat in a great tree and urinated and defecated downward from above. Because of this, the tree spirit became angry and sought an opportunity to kill the bhikkhu. The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked him and established the rule: “One must not spend the rains retreat in a tree or urinate or defecate around a tree. If there is already an established place for urination and defecation, it is permitted.”

b. Text of the Rule

One must not climb a tree higher than a person's head, except when there is due cause. This is a training rule.

c. Explanation

– Cases in which there is no offense: if one is ill, or if one must climb higher than a person's head because one's life or pure conduct is endangered, there is no offense in any such case.

95. The Rule on Carrying an Alms Bowl Suspended from a Staff

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the bhikkhu Bhadrananda placed his bowl in a bag, passed it over the end of a staff, and carried it on his shoulder. The laypeople mistook him for an official and all moved aside along the road. The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked him and established this rule.

b. Text of the Rule

One must not place an alms bowl in a bag, pass the bag over the end of a staff, and carry it on one's shoulder while walking. This is a training rule.

c. Explanation

– Cases in which there is no offense: if one is ill, is coerced by a powerful person, is bound, or one's life or pure conduct is endangered, there is no offense in any such case.

96. The Rule on Teaching the Dharma to a Person Holding a Staff

a. Origin

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the group of six bhikkhus taught the Dharma to people who listened without reverence. The bhikkhus reported this to the Buddha. On that occasion, the Buddha rebuked them and established this rule.

b. Text of the Rule

One must not teach the Dharma to a person holding a staff who is not reverent, except when the person is ill. This is a training rule.

c. Explanation

– Cases in which there is no offense: if the person is ill, or if the person is a king or minister, there is no offense in any such case.

97. The Rule on Teaching the Dharma to a Person Holding a Sword

One must not teach the Dharma to a person holding a sword, except when the person is ill. This is a training rule.

98. The Rule on Teaching the Dharma to a Person Holding a Spear

One must not teach the Dharma to a person holding a spear, except when the person is ill. This is a training rule.

99. The Rule on Teaching the Dharma to a Person Holding a Knife

One must not teach the Dharma to a person holding a knife, except when the person is ill. This is a training rule.

100. The Rule on Teaching the Dharma to a Person Holding a Parasol

One must not teach the Dharma to a person holding a parasol. This is a training rule.

Venerable Ones, I have recited the one hundred training rules. I now ask the Venerable Ones assembled here: Are you pure in this regard? (Three times.) The Venerable Ones assembled here are pure in this regard, for they remain silent. Thus do I understand it.

Venerable Ones, these are the seven methods for settling disputes, recited once every half-month and set forth in the Prātimokṣa Sūtra. If a dispute arises, it must be settled.

The Buddha taught: “There are four kinds of dispute: disputes concerning speech, disputes concerning accusations, disputes concerning offenses, and disputes concerning proceedings.

– Disputes concerning speech are settled by two methods of settlement: settlement in the presence of the parties and the decision of the majority.

– Disputes concerning accusations are settled by four methods of settlement: settlement in the presence of the parties, settlement through a verdict of mindfulness, settlement through a verdict of past insanity, and settlement according to the nature of the offense.

– Disputes concerning offenses are settled by three methods of settlement: settlement in the presence of the parties, settlement upon one's own admission, and covering over as with grass.

– Disputes concerning proceedings are settled by all the foregoing methods of settlement.

Each of the first three kinds of dispute has three grades: higher, intermediate, and lower, making nine kinds altogether. As for disputes concerning proceedings, when they are successively combined with the three foregoing kinds of dispute, each dispute is further divided into nine grades; and according to each settlement in the presence of the parties within each grade, there are either three or five methods for settling the higher, intermediate, and lower grades. This means prescribing medicine according to the illness. This matter must be carefully examined and thoroughly understood.

1. When settlement in the presence of the parties should be granted, settlement in the presence of the parties must be granted.

At one time, the Buddha was staying in the country of Śrāvastī. At that time, Venerable Kāludāyin and the group of six bhikkhus were bathing together in a river. Venerable Kāludāyin came out first, mistakenly put on a robe belonging to the group of six bhikkhus, and departed. Afterward, the group of six bhikkhus accused Venerable Kāludāyin of stealing the robe and performed a karma procedure to expel him in his absence. Venerable Kāludāyin reported this to the Buddha. On that occasion, the Buddha rebuked them and established this procedure.

There are three kinds of presence: the presence of the Dharma, the presence of the Vinaya, and the presence of the persons. There are also five kinds of presence: the presence of the Dharma, the presence of the Vinaya, the presence of the persons, the presence of the Sangha, and the presence of the boundary.

What is the presence of the Dharma? It is the Dharma used to settle the dispute. What is the presence of the Vinaya?

It is the Vinaya used to settle the dispute. What is the presence of the persons? It is the deliberation and exchange of arguments.

What is the presence of the Sangha? Those who should come have come; those who should send their consent have sent their consent; and those who are subject to censure do not censure others. What is the presence of the boundary?

It is the proclamation of the karma procedure within the established boundary. The presence of the Dharma applies generally to all karma procedures. If a person dwelling alone performs the face-to-face procedure[73] or the procedure by mental resolve, the three kinds of presence may be applied.

If there are four, five, or more persons, the procedure of the Sangha must be followed. If a karma procedure is performed, the five kinds of presence must be followed, because whenever a karma procedure is conducted, it must be performed within a formal boundary, except in the case of a boundary established by a formal act of the Sangha or a natural boundary.

2. When a verdict of mindfulness should be granted, a verdict of mindfulness must be granted.

At one time, the Buddha was in the city of Rajagriha. At that time, the bhikkhu Dabba Mallaputta served as an administrator[74] for the Sangha. At that time, because one of the group of six bhikkhus had been assigned a poor lodging, poor bedding, and an undesirable place of invitation[75], he became angry and slandered the bhikkhu Dabba Mallaputta, saying: “You show favoritism, anger, fear, and delusion.” Therefore, that bhikkhu falsely accused and defamed the bhikkhu Dabba Mallaputta of sexual misconduct.

The Buddha then summoned both of them before the assembly and asked the bhikkhu Dabba Mallaputta whether the matter was true or false. The bhikkhu Dabba Mallaputta replied: “From the time of my birth until now, I have never had a thought of sexual desire even in a dream, much less while awake.” The bhikkhus questioned the bhikkhu from the group of six about the matter, and he said: “The bhikkhu Dabba Mallaputta is pure; there was no such incident.” The Buddha said: “Dabba Mallaputta is free from attachment and defilement and therefore has committed no offense.

Accordingly, a formal act with one motion and three proclamations should be performed to grant him the discipline of mindfulness.”

3. When the discipline for one who was not of sound mind should be granted, the discipline for one who was not of sound mind is to be granted.

At one time, the Buddha was in the city of Rajagriha. At that time, because the bhikkhu Nanda suffered from leprosy and insanity, his going out and coming in, and his movements to and fro, lacked proper deportment, and he frequently committed offenses. When the bhikkhus questioned him, the bhikkhu Nanda said: “I committed those offenses because I was insane and deluded at the time.

Once the illness was cured, I no longer committed offenses.” The bhikkhus reported this to the Buddha. The Buddha said that there are three kinds of insanity: 1. One who continually remembers and therefore always attends the recitation of the precepts; 2.

One who does not remember and therefore does not attend the recitation of the precepts; 3. One who sometimes remembers, and sometimes attends or does not attend. For such a person, a formal act with one motion and three proclamations should be performed to grant him the formal act for one who was not of sound mind, establishing that offenses were committed during his illness, but after recovery he no longer committed offenses.

This procedure was established so that the Sangha might remain pure and possess the required quorum.

4. When discipline according to one’s own admission should be granted, discipline according to one’s own admission is to be granted.

At one time, the Buddha was in the country of Campa. At that time, during a moonlit month, the Sangha assembled to recite the precepts. The Buddha sat silently in the assembly and did not recite the precepts.

When the first watch of the night had passed, Venerable Ananda requested the Buddha to recite the precepts. The Buddha said: “Would you have the Tathagata recite the precepts amid an impure assembly? That is impossible.” At midnight and again during the final watch, Venerable Ananda repeated his request, and the Buddha gave the same reply.

Venerable Mahamaudgalyayana then used his divine eye to examine everyone in the assembly and saw a bhikkhu who had violated the precepts sitting not far from the Buddha. Inwardly, he harbored corruption, while outwardly appearing whole and pure. After Venerable Maudgalyayana had dragged that bhikkhu out of the assembly, he returned and reported to the Buddha: “The assembly is now pure; the precepts may be recited.” The Buddha instructed: “From now on, this should not be done.

Instead, the procedure of ‘discipline according to admission’ must be used.” On this occasion, the Buddha established this procedure.

5. When the decision by the words of the majority should be granted, the decision by the words of the majority is to be granted.

At one time, the Buddha was in the country of Sravasti. At that time, the bhikkhus engaged in an unceasing dispute over eighteen matters. They brought the case before the Sangha for judgment, yet it still could not be settled.

The bhikkhus reported this to the Buddha. The Buddha instructed: “The procedure for seeking the characteristics of the offense through the majority should be granted. If bhikkhus speaking contrary to the Dharma dwell together in one residence, a bhikkhu should be appointed to distribute the voting sticks.” There are three ways of distributing voting sticks: 1.

Openly; 2. Secretly; 3. By whispering into each person’s ear.

If the senior elder is foremost among the wise, and the preceptors and acaryas abide on the ground of the Dharma, the voting sticks should be distributed openly. If they abide on ground contrary to the Dharma, either of the latter two methods of distributing voting sticks should be used. If those who speak contrary to the Dharma are numerous, they may create disorder and then depart.

This Vinaya calls the procedure “seeking the characteristics of the offense”; its meaning is the same.

6. When the procedure concerning the locus of the offense should be granted, the procedure concerning the locus of the offense is to be granted.

At one time, the Buddha was in the country of the Sakyans. At that time, the Sakyan Elephant Strength was skilled in debate. When closely questioned by non-Buddhist ascetics, his earlier and later replies contradicted each other, and he behaved in the same way within the Sangha. The bhikkhus reported this to the Buddha. The Buddha instructed:

“The Sangha should perform a formal act with one motion and three proclamations for that bhikkhu, requiring him to acknowledge his original offense, and should at the same time deprive him of thirty-five privileges. If he accepts his original offense, a formal act with one motion and three proclamations should be performed in accordance with the rule to release him.” Therefore, the Buddha established this procedure.

Some versions call this procedure “seeking the characteristics of the offense.” Its meaning is the same as above, but in sequence it belongs to the sixth section, “the superior remedy for settling disputes through investigation.”

7. When the procedure of covering over with grass should be granted, the procedure of covering over with grass is to be granted.

At one time, the Buddha was in the country of Sravasti. At that time, the bhikkhus had been disputing with one another for an entire year and were unable to bring the dispute to an end. The bhikkhus reported this to the Buddha.

The Buddha permitted the two communities to meet face-to-face and settle the matter together. A senior elder representing each community made this declaration: “In our coming and going, entering and leaving, we have committed many offenses. Apart from the offense involving prohibition from going to the homes of laypeople, let us, together with the elders, settle all other offenses by the procedure of ‘covering over with grass.’” The senior elder in the other community made the same declaration.

The two communities then became harmonious, and both the offenses and the dispute were brought to an end; they were no longer to question one another. This is the procedure of covering over with grass.

Venerable Ones, I have recited the seven procedures for settling disputes. I now ask the Venerable Ones: Are you pure in this regard? (3 times). The Venerable Ones are pure in this regard, for you remain silent. Thus do I understand it.

Beginning with the four grave precepts and ending with these seven procedures for settling disputes, together with the text of the eight sections, the principal portion of the extensive teaching is described as narrow in transgression and broad in prescription. At the same time, it enables this teaching to benefit beings of every capacity.

Venerable Ones, I have recited the introduction to the Pratimoksha. I have recited the four parajika rules, the thirteen sanghavasesa rules, the two indefinite rules, the thirty nissaggiya pacittiya rules, the ninety pacittiya rules, the four patidesaniya rules, the sekhiya rules of training, and the seven procedures for settling disputes. This is the Pratimoksha spoken by the Buddha, recited once every half-month, and extracted from the Vinaya.

This is the text of the dissemination section of the extensive teaching. Fearing that people might become heedless, it is summarized here to instruct and inform them.

If there are any other teachings of the Buddha, everyone here should dwell together in harmony and study them.

This is the separate introduction to the Brief Teaching. This section sets forth how the Buddha benefited beings of every capacity, but there is no need to undertake the labor of writing it all out. Only its essential points are presented, so that all who hear them may understand the Way.

Patient endurance is the foremost path;

The Buddha taught that nothing surpasses it.

One who has gone forth yet troubles others

Is not called a sramana.

This Pratimoksha was spoken by the Tathagata Vipasyin, the Unattached, the Perfectly and Completely Enlightened One.

Ninety-one kalpas before this present Bhadrakalpa, that Buddha appeared in the world. For one hundred years, he regularly recited this verse. Only afterward did he teach it extensively.

Just as a person with clear sight

Can avoid a dangerous and evil road,

So can an intelligent person in the world

Keep far away from evil paths.

This Pratimoksha was spoken by the Tathagata Sikhin, the Unattached, the Perfectly and Completely Enlightened One.

Thirty-four kalpas before this present Bhadrakalpa, that Buddha appeared in the world. For eighty years, he regularly recited this verse. Only afterward did he teach it extensively.

Neither disparage nor harbor hatred;

One should practice according to the Vinaya;

In eating and drinking, know restraint and contentment.

Delighting in secluded places,

With concentrated mind, delighting in diligence—

Such is the teaching of the Buddhas.

This disciplinary verse was spoken by Vipaśyin Tathagata, the Unattached, the Perfectly Enlightened One.

This Buddha appeared in the world during the same kalpa as the preceding Buddha. At that time, the human lifespan was seventy thousand years. During the first seventy years, that Buddha regularly taught this verse. Only afterward did he expound the teaching in detail.

Just as a bee gathers nectar

Without harming color or fragrance,

Taking only the sweetness, then departing,

So when a bhikkhu enters a village,

He does not hinder the affairs of others,

Nor observe what they have or have not done;

He examines only his own conduct,

Whether it is right or not.

This disciplinary verse was spoken by Krakucchanda Tathagata, the Unattached, the Perfectly Enlightened One.

This Buddha was the first Buddha of the Bhadrakalpa. At that time, the human lifespan was sixty thousand years. For sixty years, the Buddha regularly taught this verse. Only afterward did he expound the teaching in detail.

Do not allow the mind to become heedless;

Diligently study the noble Dharma.

Thus one will be free from sorrow and anxiety,

The concentrated mind entering nirvana.

This disciplinary verse was spoken by Kanakamuni Tathagata, the Unattached, the Perfectly Enlightened One.

He was the second Buddha of this Bhadrakalpa. At that time, the human lifespan was forty thousand years. During the first twenty years, the Buddha regularly taught this verse. Only afterward did he expound the teaching in detail.

Commit no evil deeds;

Practice all that is wholesome;

Purify your own mind—

Such is the teaching of the Buddhas.

This disciplinary verse was spoken by Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One.

He was the third Buddha of this Bhadrakalpa. At that time, the human lifespan was twenty thousand years. During the first twenty years, the Buddha taught this verse. Only afterward did he expound the teaching in detail.

Carefully guard your speech;

Purify your mind;

Let the body commit no evil;

Keep all three karmic activities pure.

One who is able to practice thus

Follows the path of the Great Sage.

This disciplinary verse was spoken during the first twelve years by Śākyamuni Tathagata, the Unattached, the Perfectly Enlightened One, to the Sangha free from offenses. From then onward, he analyzed and expounded it extensively.

This section of the Buddha’s concise instruction is precisely the principal portion of the concise teaching. When the Buddha guided disciples of keen faculties, who did not commit an offense a second time, he taught this verse. Later, because disciples repeatedly committed offenses, the Buddha ceased teaching it and entrusted his disciples with proclaiming both the extensive and concise teachings.

Bhikkhus, you are people who delight in the Dharma, delight in the life of a śramaṇa, know shame and remorse, and delight in studying the precepts. Therefore, you should train in these precepts. This is the dissemination section of the Concise Teaching.

Those who understand and uphold the precepts

Obtain three kinds of happiness:

A good reputation and material support,

And, after death, rebirth in heaven.

One should contemplate this matter;

The wise should uphold the precepts.

Pure in precepts and endowed with wisdom,

They immediately attain the foremost path.

Like the Buddhas of the past

And the Buddhas yet to come,

The present Blessed Ones,

Who always overcome every sorrow,

All alike revere the precepts—

Such are the Dharmas of the Buddhas.

If anyone, for their own sake,

Wishes to seek the Buddha-path,

They must honor the true Dharma—

Thus have the Buddhas taught.

The Seven Buddhas, as Blessed Ones,

Eliminated all fetters

And proclaimed seven disciplinary verses,

Whereby every bond was released.

Having entered nirvana,

All conceptual proliferations ceased.

Practice in accordance with the Great Sages;

The noble and worthy praise the precepts.

The practice of their disciples

Leads into the quiescence of nirvana.

When the Blessed One entered nirvana,

He still brought forth great compassion,

Assembled the community of bhikkhus,

And admonished them in this way:

Do not, because I enter nirvana,

Fail to preserve pure conduct.

I now proclaim the disciplinary verses

And have thoroughly taught the Vinaya.

Though I enter parinirvana,

You must regard these as the Blessed One.

If this scripture long abides in the world,

The Buddhadharma will flourish;

Because the Buddhadharma flourishes,

Beings will attain nirvana.

If one does not uphold these precepts

And perform the required uposatha,

It will be like the setting of the sun,

When the entire world becomes dark.

One must protect these precepts

As a yak[76] cherishes its tail.

Sit together in harmony,

In accordance with what the Buddha taught.

I have proclaimed the disciplinary verses;

The Sangha’s uposatha is complete.

Whatever merit has been gained

From my proclaiming these disciplinary verses,

May it be given to all sentient beings,

That together they may attain the Buddha-path.

These verses were composed by the Venerable Dharmarakṣa. They also constitute the common dissemination section of both the extensive and concise teachings. In my present commentary, I have merely transmitted what was given and have added no composition of my own; it is like using mountain dust and sea foam to praise the ancients, and like surviving by sharing passage in the same boat. It is indeed so!

Notes:

[73] Confrontational procedure 對首: a formal act of confession performed on the Sangha’s uposatha day or pavāraṇā day. When performing this procedure, one must do so before one to three bhikkhus; it is one of the three types of formal Sangha procedure. In addition, the confrontational procedure is commonly performed in connection with the rains retreat, dependence, relinquishing or receiving robes, bowls, sitting cloths, medicines, and so forth.

[74] Steward 知事: an office responsible for managing the Sangha’s secondary affairs within a monastery, ordinarily undertaken by bhikkhus who accord with the wishes of the community, strictly observe the precepts and Vinaya, and possess an impartial and upright mind.

[75] Place of invitation 請處: the home of a Buddhist lay devotee or donor who invites bhikkhus to receive an offering of food.

[76] Yak 犛牛: a short-bodied but strong bovine with long hair, most often black, sometimes entirely black or sometimes mottled black and white. It withstands cold well and is easy to raise. The hair of its tail grows very densely and may be used to make banners. When its tail hair becomes caught in thorns, even if a hunter approaches, it will still strive to protect and preserve it, without any fear of death.