The Patimokkha
The Bhikkhus' Code of Discipline
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only, as a gift of Dhamma
1. Should any bhikkhu -- participating in the
training and livelihood of the bhikkhus, without having renounced the
training, without having declared his weakness -- engage in the sexual
act, even with a female animal, he is defeated and no longer in communion.
2. Should any bhikkhu, in the manner of stealing,
take what is not given from an inhabited area or from the wilderness
-- just as when, in the taking of what is not given, kings arresting
the criminal would flog, imprison, or banish him, saying, "You are a
robber, you are a fool, you are benighted, you are a thief" -- a bhikkhu
in the same way taking what is not given is defeated and no longer in
communion.
3. Should any bhikkhu intentionally deprive
a human being of life, or search for an assassin for him, or praise
the advantages of death, or incite him to die (thus): "My good man,
what use is this wretched, miserable life to you? Death would be better
for you than life," or with such an idea in mind, such a purpose in
mind, should in various ways praise the advantages of death or incite
him to die, he also is defeated and no longer in communion.
4. Should any bhikkhu, without direct knowledge,
boast of a superior human state, a truly noble knowledge and vision
as present in himself, saying, "Thus do I know; thus do I see," such
that regardless of whether or not he is cross-examined on a later occasion,
he -- being remorseful and desirous of purification -- might say, "Friends,
not knowing, I said I know; not seeing, I said I see -- vainly, falsely,
idly," unless it was from over-estimation, he also is defeated and no
longer in communion.
1. Intentional discharge of semen, except while
dreaming, entails initial and subsequent meetings of the Community.
2. Should any bhikkhu, overcome by lust,
with altered mind, engage in bodily contact with a woman, or in holding
her hand, holding a lock of her hair, or caressing any of her limbs,
it entails initial and subsequent meetings of the Community.
3. Should any bhikkhu, overcome by lust,
with altered mind, address lewd words to a woman in the manner of young
men to a young woman alluding to sexual intercourse, it entails initial
and subsequent meetings of the Community.
4. Should any bhikkhu, overcome by lust,
with altered mind, speak in the presence of a woman in praise of ministering
to his own sensuality thus: "This, sister, is the highest ministration,
that of ministering to a virtuous, fine-natured follower of the celibate
life such as myself with this act" -- alluding to sexual intercourse
-- it entails initial and subsequent meetings of the Community.
5. Should any bhikkhu engage in conveying
a man's intentions to a woman or a woman's intentions to a man, proposing
marriage or paramourage -- even if only for a momentary liaison -- it
entails initial and subsequent meetings of the Community.
6. When a bhikkhu is building a hut from
(gains acquired by) his own begging -- having no sponsor, destined for
himself -- he is to build it to the standard measurement. Here the standard
is this: twelve spans, using the sugata span, in length (measuring outside);
seven in width, (measuring) inside. Bhikkhus are to be assembled to
designate the site. The site the bhikkhus designate should be without
disturbances and with adequate space. If the bhikkhu should build a
hut from his own begging on a site with disturbances and without adequate
space, or if he should not assemble the bhikkhus to designate the site,
or if he should exceed the standard, it entails initial and subsequent
meetings of the Community.
7. When a bhikkhu is building a large dwelling
-- having a sponsor and destined for himself -- he is to assemble bhikkhus
to designate the site. The site the bhikkhus designate should be without
disturbances and with adequate space. If the bhikkhu should build a
large dwelling on a site with disturbances and without adequate space,
or if he should not assemble the bhikkhus to designate the site, it
entails initial and subsequent meetings of the Community.
8. Should any bhikkhu, malicious, angered,
displeased, charge a (fellow) bhikkhu with an unfounded case involving
defeat, (thinking), "Surely with this I may bring about his fall from
the celibate life," then regardless of whether or not he is cross-examined
on a later occasion, if the issue is unfounded and the bhikkhu confesses
his anger, it entails initial and subsequent meetings of the Community.
9. Should any bhikkhu, malicious, angered,
displeased, using as a mere ploy an aspect of an issue that pertains
otherwise, charge a bhikkhu with a case involving defeat, (thinking),
"Surely with this I may bring about his fall from the celibate life,"
then regardless of whether or not he is cross-examined on a later occasion,
if the issue pertains otherwise, an aspect used as a mere ploy, and
the bhikkhu confesses his anger, it entails initial and subsequent meetings
of the Community.
10. Should any bhikkhu agitate for a schism
in a Community in concord, or should he persist in taking up an issue
conducive to schism, the bhikkhus should admonish him thus: "Do not,
Ven. sir, agitate for a schism in a Community in concord or persist
in taking up an issue conducive to schism. Let the venerable one be
reconciled with the Community, for a Community in concord, on complimentary
terms, free from dispute, having a common recitation, dwells in peace."
And should that bhikkhu, admonished thus by the bhikkhus, persist
as before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent meetings
of the Community.
11. Should bhikkhus -- one, two, or three
-- who are followers and partisans of that bhikkhu, say, "Do not, Ven.
sirs, admonish that bhikkhu in any way. He is an exponent of the Dhamma,
an exponent of the Vinaya. He acts with our consent and approval. He
knows, he speaks for us, and that is pleasing to us," other bhikkhus
are to admonish them thus: "Do not say that, Ven. sirs. That bhikkhu
is not an exponent of the Dhamma and he is not an exponent of the Vinaya.
Do not, Ven. sirs, approve of a schism in the Community. Let the venerable
ones' (minds) be reconciled with the Community, for a Community in concord,
on complimentary terms, without dispute, with a common recitation, dwells
in peace."
And should those bhikkhus, thus admonished, persist as before, the
bhikkhus are to rebuke them up to three times so as to desist. If while
being rebuked up to three times by the bhikkhus they desist, that is
good. If they do not desist, it entails initial and subsequent meetings
of the Community.
12. In case a bhikkhu is by nature difficult
to admonish -- who, when being legitimately admonished by the bhikkhus
with reference to the training rules included in the (Patimokkha) recitation,
makes himself unadmonishable (saying), "Do not, venerable ones, say
anything to me, good or bad; and I will not say anything to the venerable
ones, good or bad. Refrain, venerable ones, from admonishing me" --
the bhikkhus should admonish him thus: "Let the venerable one not make
himself unadmonishable. Let the venerable one make himself admonishable.
Let the venerable one admonish the bhikkhus in accordance with what
is right, and the bhikkhus will admonish the venerable one in accordance
with what is right; for it is thus that the Blessed One's following
is nurtured: through mutual admonition, through mutual rehabilitation."
And should that bhikkhu, thus admonished by the bhikkhus, persist
as before, the bhikkhus are to be rebuke him up to three times so as
to desist. If while being rebuked up to three times he desists, that
is good. If he does not desist, it entails initial and subsequent meetings
of the Community.
13. In case a bhikkhu living in dependence
on a certain village or town is a corrupter of families, a man of depraved
conduct -- whose depraved conduct is both seen and heard about, and
the families he has corrupted are both seen and heard about -- the bhikkhus
are to admonish him thus: "You, Ven. sir, are a corrupter of families,
a man of depraved conduct. Your depraved conduct is both seen and heard
about; the families you have corrupted are both seen and heard about.
Leave this monastery, Ven. sir. Enough of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, say about
the bhikkhus, "The bhikkhus are prejudiced by favoritism, prejudiced
by aversion, prejudiced by delusion, prejudiced by fear, in that for
this sort of offense they banish some and do not banish others," the
bhikkhus are to admonish him thus: "Do not say that, Ven. sir. The bhikkhus
are not prejudiced by favoritism, are not prejudiced by aversion, are
not prejudiced by delusion, are not prejudiced by fear. You, Ven. sir,
are a corrupter of families, a man of depraved conduct. Your depraved
conduct is both seen and heard about, and the families you have corrupted
are both seen and heard about. Leave this monastery, Ven. sir. Enough
of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, persist
as before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent meetings
of the Community.
1. Should any bhikkhu sit in private, alone with
a woman in a seat secluded enough to lend itself (to the sexual act),
so that a female lay follower whose word can be trusted, having seen (them),
might describe it as constituting any of three cases -- involving either
defeat, communal meetings, or confession -- then the bhikkhu, acknowledging
having sat (there), may be dealt with for any of the three cases -- involving
defeat, communal meetings, or confession -- or he may be dealt with for
whichever case the female lay follower described. This case is undetermined.
2. In case a seat is not sufficiently secluded
to lend itself (to the sexual act) but sufficiently so to address lewd
words to a woman, should any bhikkhu sit in private, alone with a woman
in such a seat, so that a female lay follower whose word can be trusted,
having seen them, would describe it as constituting either of two cases
-- involving communal meetings or confession -- then the bhikkhu, acknowledging
having sat (there), is to be dealt with for either of the two cases
-- involving communal meetings or confession -- or he is to be dealt
with for whichever case the female lay follower described. This case
too is undetermined.
1. When a bhikkhu has finished his robe-making
and the frame is destroyed (his kathina privileges are in abeyance), he
is to keep an extra robe-cloth ten days at most. Beyond that, it is to
be forfeited and confessed.
2. When a bhikkhu has finished his robe-making
and the frame is destroyed (his kathina privileges are in abeyance):
If he dwells apart from (any of) his three robes even for one night
-- unless authorized by the bhikkhus -- it is to be forfeited and confessed.
3. When a bhikkhu has finished his robe-making
and the kathina privileges are in abeyance: If out-of-season robe-cloth
accrues to him, he may accept it if he so desires. Once he accepts it,
he is to make it up immediately (into a cloth requisite). If it should
not be enough, he may lay it aside for a month at most if he has an
expectation for filling the lack. Should he keep it beyond that, even
when there is an expectation (for further cloth), it is to be forfeited
and confessed.
4. Should any bhikkhu have a used robe washed,
dyed, or beaten by a bhikkhuni unrelated to him, it is to be forfeited
and confessed.
5. Should any bhikkhu accept robe-cloth from
a bhikkhuni unrelated to him -- unless it is in exchange -- it is to
be forfeited and confessed.
6. Should any bhikkhu ask for robe-cloth
from a man or woman householder unrelated to him, except at the proper
occasion, it is to be forfeited and confessed. Here the proper occasion
is this: The bhikkhu's robe has been stolen or destroyed. This is the
proper occasion in this case.
7. If that unrelated man or woman householder
presents the bhikkhu with many robes (pieces of robe-cloth), he is to
accept at most (enough for) an upper and an under robe. If he accepts
more than that, it is to be forfeited and confessed.
8. In case a man or woman householder prepares
a robe fund for the sake of an unrelated bhikkhu, thinking. "Having
purchased a robe with this robe fund, I will supply the bhikkhu named
so-and-so with a robe:" If the bhikkhu, not previously invited, approaching
(the householder) should make a stipulation with regard to the robe,
saying, "It would be good indeed, sir, if you supplied me (with a robe),
having purchased a robe of such-and-such a sort with this robe fund"
-- out of a desire for something fine -- it is to be forfeited and confessed.
9. In case two householders -- men or women
-- prepare separate robe funds for the sake of a bhikkhu unrelated to
them, thinking, "Having purchased separate robes with these separate
robe funds of ours, we will supply the bhikkhu named so-and-so with
robes": If the bhikkhu, not previously invited, approaching (them) should
make a stipulation with regard to the robe, saying, "It would be good
indeed, sirs, if you supplied me (with a robe), having purchased a robe
of such-and-such a sort with these separate robe funds, the two (funds)
together for one (robe)" -- out of a desire for something fine -- it
is to be forfeited and confessed.
10. In case a king, a royal official, a
brahmin or a householder sends a robe fund for the sake of a bhikkhu
via a messenger (saying), "Having purchased a robe with this robe fund,
supply the bhikkhu named so-and-so with a robe": If the messenger, approaching
the bhikkhu, should say, "This is a robe fund being delivered for the
sake of the venerable one. May the venerable one accept this robe fund,"
then the bhikkhu is to tell the messenger: "We do not accept robe funds,
my friend. We accept robes (robe-cloth) as are proper according to season."
If the messenger should say to the bhikkhu, "Does the venerable one
have a steward?" then, bhikkhus, if the bhikkhu desires a robe, he may
indicate a steward -- either a monastery attendant or a lay follower
-- (saying), "That, my friend, is the bhikkhus' steward."
If the messenger, having instructed the steward and going to the bhikkhu,
should say, "I have instructed the steward the venerable one indicated.
May the venerable one go (to him) and he will supply you with a robe
in season," then the bhikkhu, desiring a robe and approaching the steward,
may prompt and remind him two or three times, "I have need of a robe."
Should (the steward) produce the robe after being prompted and reminded
two or three times, that is good.
If he does not produce the robe, (the bhikkhu) should stand in silence
four times, five times, six times at most for that purpose. Should (the
steward) produce the robe after (the bhikkhu) has stood in silence for
the purpose four, five, six times at most, that is good.
If he should not produce the robe (at that point), should he then
produce the robe after (the bhikkhu) has endeavored further than that,
it is to be forfeited and confessed.
If he should not produce (the robe), then the bhikkhu himself should
go to the place from which the robe fund was brought, or a messenger
should be sent (to say), "The robe fund that you, venerable sirs, sent
for the sake of the bhikkhu has given no benefit to the bhikkhu at all.
May the you be united with what is yours. May what is yours not be lost."
This is the proper course here.
11. Should any bhikkhu have a felt (blanket/rug)
made of a mixture containing silk, it is to be forfeited and confessed.
12. Should any bhikkhu have a felt (blanket/rug)
made of pure black wool, it is to be forfeited and confessed.
13. When a bhikkhu is making a new felt
(blanket/rug), two parts of pure black wool are to be incorporated,
a third (part) of white, and a fourth of brown. If a bhikkhu should
have a new felt (blanket/rug) made without incorporating two parts of
pure black wool, a third of white, and a fourth of brown, it is to be
forfeited and confessed.
14. When a new felt (blanket/rug) has been
made by a bhikkhu, it is to be kept for (at least) six years. If after
less than six years he should have another new felt (blanket/rug) made,
regardless of whether or not he has disposed of the first, then -- unless
he has been authorized by the bhikkhus -- it is to be forfeited and
confessed.
15. When a felt sitting rug is being made
by a bhikkhu, a piece of old felt a sugata span (25 cm.) on each side
is to be incorporated for the sake of discoloring it. If, without incorporating
a piece of old felt a sugata span on each side, he should have a new
felt sitting rug made, it is to be forfeited and confessed.
16. If wool accrues to a bhikkhu as he is
going on a journey, he may accept it if he so desires. Once he accepts
it, he may carry it by hand -- there being no one else to carry it --
three leagues (48 km.=30 miles) at most. Should he carry it farther
than that, even if there is no one else to carry it, it is to be forfeited
and confessed.
17.Should any bhikkhu have wool washed,
dyed, or carded by a bhikkhuni unrelated to him, it is to be forfeited
and confessed.
18. Should any bhikkhu take gold and silver,
or have it taken, or consent to its being deposited (near him), it is
to be forfeited and confessed.
19. Should any bhikkhu engage in various
types of monetary exchange, it (the income) is to be forfeited and confessed.
20. Should any bhikkhu engage in various
types of trade, (the article obtained) is to be forfeited and confessed.
21. An extra alms bowl may be kept ten days
at most. Beyond that, it is to be forfeited and confessed.
22. Should a bhikkhu with an alms bowl having
less than five mends ask for another new bowl, it is to be forfeited
and confessed. The bowl is to be forfeited by the bhikkhu to the company
of bhikkhus. That company of bhikkhus' final bowl should be presented
to the bhikkhu, (saying,) "This, bhikkhu, is your bowl. It is to be
kept until broken." This is the proper procedure here.
23.There are these tonics to be taken by
sick bhikkhus: ghee, fresh butter, oil, honey, sugar/molasses. Having
been received, they are to be used from storage seven days at most.
Beyond that, they are to be forfeited and confessed.
24. When a month is left to the hot season,
a bhikkhu may seek a rains-bathing cloth. When a half-month is left
to the hot season, (the cloth) having been made, may be worn. If when
more than a month is left to the hot season he should seek a rains-bathing
cloth, (or) when more than a half-month is left to the hot season, (the
cloth) having been made should be worn, it is to be forfeited and confessed.
25. Should any bhikkhu, having himself given
a robe-cloth to (another) bhikkhu, and then being angered and displeased,
snatch it back or have it snatched back, it is to be forfeited and confessed.
26. Should any bhikkhu, having requested
thread, have a robe woven by weavers, it is to be forfeited and confessed.
27. In case a man or woman householder unrelated
to a bhikkhu has weavers weave robe-cloth for his sake, and if the bhikkhu,
not previously invited (by the householder), having approached the weavers,
should make stipulations with regard to the cloth, saying, "This cloth,
friends, is to be woven for my sake. Make it long, make it broad, make
it tightly woven, well woven, well spread, well scraped, well smoothed,
and perhaps I may reward you with a little something;" and should the
bhikkhu, having said that, reward them with a little something, even
as much as almsfood, it (the cloth) is to be forfeited and confessed.
28.Ten days prior to the third-month Kattika
full moon, should robe-cloth offered in urgency accrue to a bhikkhu,
he is to accept it if he regards it as offered in urgency. Once he has
accepted it, he may keep it throughout the robe season. Beyond that,
it is to be forfeited and confessed.
29. There are wilderness abodes that are
considered dubious and risky. A bhikkhu living in such abodes after
the (fourth-month) Kattika full moon has passed may keep any one of
his three robes in a village if he so desires. Should he have any reason
to live apart from the robe, he may do so for six nights at most. If
he should live apart from it longer than that -- unless authorized by
the bhikkhus -- it is to be forfeited and confessed.
30. Should any bhikkhu knowingly divert
to himself gains that had been intended for a Community, they are to
be forfeited and confessed.
1. A deliberate lie is to be confessed.
2. An insult is to be confessed.
3. Malicious tale-bearing among bhikkhus
is to be confessed.
4. Should any bhikkhu have an unordained
person recite Dhamma line by line (with him), it is to be confessed.
5. Should any bhikkhu lie down in the same
lodging with an unordained person for more than two or three consecutive
nights, it is to be confessed.
6. Should any bhikkhu lie down in the same
lodging with a woman, it is to be confessed.
7. Should any bhikkhu teach more than five
or six sentences of Dhamma to a woman, unless a knowledgeable man is
present, it is to be confessed.
8. Should any bhikkhu report (his own) factual
superior human state to an unordained person, it is to be confessed.
9. Should any bhikkhu report (another) bhikkhu's
gross offense to an unordained person -- unless authorized by the bhikkhus
-- it is to be confessed.
10. Should any bhikkhu dig soil or have
it dug, it is to be confessed.
11. The damaging of a living plant is to be
confessed.
12. Evasive speech and uncooperativeness
are to be confessed.
13. Maligning or complaining (about a Community
official) is to be confessed.
14. Should any bhikkhu set a bed, bench,
mattress, or stool belonging to the Community out in the open -- or
have it set out -- and then on departing neither put it away nor have
it put away, or should he go without taking leave, it is to be confessed.
15. Should any bhikkhu, having set out bedding
in a lodging belonging to the Community -- or having had it set out
-- and then on departing neither put it away nor have it put away, or
should he go without taking leave, it is to be confessed.
16. Should any bhikkhu knowingly lie down
in a lodging belonging to the Community so as to intrude on a bhikkhu
who arrived there first, (thinking), "Whoever feels crowded will go
away" -- doing it for this reason and no other -- it is to be confessed.
17. Should any bhikkhu, angry and displeased,
evict a bhikkhu from a dwelling belonging to the Community -- or have
him evicted -- it is to be confessed.
18. Should any bhikkhu sit or lie down on
a bed or bench with detachable legs on an (unplanked) loft in a dwelling
belonging to the Community, it is to be confessed.
19. When a bhikkhu is building a large dwelling,
he may apply two or three layers of facing to plaster the area around
the window frame and reinforce the area around the door frame the width
of the door opening, while standing where there are no crops to speak
of. Should he apply more than that, even if standing where there are
no crops to speak of, it is to be confessed.
20. Should any bhikkhu knowingly pour water
containing living beings -- or have it poured -- on grass or on clay,
it is to be confessed.
21. Should any bhikkhu, unauthorized, exhort
the bhikkhunis, it is to be confessed.
22. Should any bhikkhu, even if authorized,
exhort the bhikkhunis after sunset, it is to be confessed.
23. Should any bhikkhu, having gone to the
bhikkhunis' quarters, exhort the bhikkhunis -- except at the proper
occasion -- it is to be confessed. Here the proper occasion is this:
A bhikkhuni is ill. This is the proper occasion here.
24. Should any bhikkhu say that the bhikkhus
exhort the bhikkhunis for the sake of personal gain, it is to be confessed.
25. Should any bhikkhu give robe-cloth to
a bhikkhuni unrelated to him, except in exchange, it is to be confessed.
26. Should any bhikkhu sew a robe or have
it sewn for a bhikkhuni unrelated to him, it is to be confessed.
27. Should any bhikkhu, by arrangement,
travel together with a bhikkhuni even for the interval between one village
and the next, except at the proper occasion, it is to be confessed.
Here the proper occasion is this: The road is to be traveled by caravan,
and is considered dubious and risky. This is the proper occasion here.
28. Should any bhikkhu, by arrangement,
get in the same boat with a bhikkhuni going upstream or downstream --
except to cross over to the other bank -- it is to be confessed.
29. Should any bhikkhu knowingly eat almsfood
donated through the prompting of a bhikkhuni, except for food that householders
had already intended for him prior (to her prompting), it is to be confessed.
30. Should any bhikkhu sit in private, alone
with a bhikkhuni, it is to be confessed.
31. A bhikkhu who is not ill may eat one meal
at a public alms center. Should he eat more than that, it is to be confessed.
32. A group meal, except on the proper occasions,
is to be confessed. Here the proper occasions are these: a time of illness,
a time of giving cloth, a time of making robes, a time of going on a
journey, a time of embarking on a boat, an extraordinary occasion, a
time when the meal is supplied by contemplatives. These are the proper
occasions here.
33. An out-of-turn meal, except on the proper
occasions, is to be confessed. Here the proper occasions are these:
a time of illness, a time of giving cloth (the robe season), a time
of making robes. These are the proper occasions here.
34. In case a bhikkhu arriving at a family
residence is presented with cakes or cooked grain-meal, he may accept
two or three bowlfuls if he so desires. If he should accept more than
that, it is to be confessed. Having accepted the two-or-three bowlfuls
and having taken them from there, he is to share them among the bhikkhus.
This is the proper course here.
35. Should any bhikkhu, having eaten and
turned down an offer (of further food), chew or consume staple or non-staple
food that is not left over, it is to be confessed.
36. Should any bhikkhu, knowingly and wishing
to find fault, present staple or non-staple food to a bhikkhu who has
eaten and turned down an offer (for further food), saying, "Here, bhikkhu,
chew or consume this" -- when it has been eaten, it is to be confessed.
37. Should any bhikkhu chew or consume staple
or non-staple food at the wrong time, it is to be confessed.
38. Should any bhikkhu chew or consume stored-up
staple or non-staple food, it is to be confessed.
39. There are these finer staple foods,
i.e., ghee, fresh butter, oil, honey, sugar/molasses, fish, meat, milk,
and curds. Should any bhikkhu who is not ill, having asked for finer
staple foods such as these for his own sake, then eat them, it is to
be confessed.
40. Should any bhikkhu take into his mouth
an edible that has not been given -- except for water and tooth-cleaning
sticks -- it is to be confessed.
41. Should any bhikkhu give staple or non-staple
food with his own hand to a naked ascetic, a male wanderer, or a female
wanderer, it is to be confessed.
42. Should any bhikkhu say to a bhikkhu,
"Come, my friend, let's enter the village or town for alms," and then
-- whether or not he has had (food) given to him -- dismiss him, saying,
"Go away, my friend. I don't like sitting or talking with you. I prefer
sitting or talking alone," if doing it for that reason and no other,
it is to be confessed.
43.Should a bhikkhu sit intruding on a family
"with its meal," it is to be confessed.
44. Should any bhikkhu sit in private on
a secluded seat with a woman, it is to be confessed.
45. Should any bhikkhu sit in private, alone
with a woman, it is to be confessed.
46. Should any bhikkhu, being invited for
a meal and without taking leave of an available bhikkhu, go calling
on families before or after the meal, except at the proper times, it
is to be confessed. Here the proper times are these: the time of giving
cloth, the time of making robes. These are the proper times here.
47.A bhikkhu who is not ill may accept (make
use of) a four-month invitation to ask for requisites. If he should
accept (make use of) it for longer than that -- unless the invitation
is renewed or is permanent -- it is to be confessed.
48. Should any bhikkhu go to see an army
on active duty, unless there is a suitable reason, it is to be confessed.
49.There being some reason or another for
a bhikkhu to go to an army, he may stay two or three (consecutive) nights
with the army. If he should stay longer than that, it is to be confessed.
50. If a bhikkhu staying two or three nights
with an army should go to a battlefield, a roll call, the troops in
battle formation, or to see a review of the (battle) units, it is to
be confessed.
51. The drinking of alcohol or fermented liquor
is to be confessed.
52. Tickling with the fingers is to be confessed.
53. The act of playing in the water is to
be confessed.
54. Disrespect is to be confessed.
55. Should any bhikkhu try to frighten another
bhikkhu, it is to be confessed.
56. Should any bhikkhu who is not ill, seeking
to warm himself, kindle a fire or have one kindled -- unless there is
a suitable reason -- it is to be confessed.
57. Should any bhikkhu bathe at intervals
of less than half a month, except at the proper occasions, it is to
be confessed. Here the proper occasions are these: the last month and
a half of the hot season, the first month of the rains, these two and
a half months being a time of heat, a time of fever; (also) a time of
illness; a time of work; a time of going on a journey; a time of wind
or rain. These are the proper times here.
58. When a bhikkhu receives a new robe,
any one of three means of discoloring it is to be applied: green, brown,
or black. If a bhikkhu should make use of a new robe without applying
any of the three means of discoloring it, it is to be confessed.
59. Should any bhikkhu, himself having placed
robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni,
a female probationer, a male novice, or a female novice, then make use
of the cloth without the shared ownership's being rescinded, it is to
be confessed.
60. Should any bhikkhu hide (another) bhikkhu's
bowl, robe, sitting cloth, needle case, or belt -- or have it hidden
-- even as a joke, it is to be confessed.
61. Should any bhikkhu knowingly deprive an
animal of life, it is to be confessed.
62. Should any bhikkhu knowingly make use
of water with living beings in it, it is to be confessed.
63. Should any bhikkhu knowingly agitate
for the reviving of an issue that has been rightfully dealt with, it
is to be confessed.
64. Should any bhikkhu knowingly conceal
another bhikkhu's serious offense, it is to be confessed.
65. Should any bhikkhu knowingly give full
ordination to an individual less than twenty years of age, the individual
is not ordained and the bhikkhus are blameworthy; and as for him (the
preceptor), it is to be confessed.
66. Should any bhikkhu knowingly and by
arrangement travel together with a caravan of thieves, even for the
interval between one village and the next, it is to be confessed.
67. Should any bhikkhu, by arrangement,
travel together with a woman, even for the interval between one village
and the next, it is to be confessed.
68. Should any bhikkhu say the following:
"As I understand the Dhamma taught by the Blessed One, those acts the
Blessed One says are obstructive for me, when indulged in, are not genuine
obstructions," the bhikkhus should admonish him thus: "Do not say that,
venerable sir. Do not misrepresent the Blessed One, for it is not good
to misrepresent the Blessed One. The Blessed One would not say anything
like that. In many ways, friend, the Blessed One has described obstructive
acts, and when indulged in they are genuine obstructions."
And should the bhikkhu, thus admonished by the bhikkhus, persist as
before, the bhikkhus are to rebuke him up to three times so as to desist.
If while being rebuked up to three times he desists, that is good. If
he does not desist, it is to be confessed.
69. Should any bhikkhu knowingly consort,
join in communion, or lie down in the same lodging with a bhikkhu professing
such a view who has not acted in compliance with the rule, who has not
abandoned that view, it is to be confessed.
70. And if a novice should say the following:
"As I understand the Dhamma taught by the Blessed One, those acts the
Blessed One says are obstructive for me when indulged in, are not genuine
obstructions," the bhikkhus should admonish him thus: "Do not say that,
friend novice. Do not misrepresent the Blessed One, for it is not good
to misrepresent the Blessed One. The Blessed One would not say anything
like that. In many ways, friend, the Blessed One has described obstructive
acts, and when indulged in they are genuine obstructions."
And should that novice, thus admonished by the bhikkhus, persist as
before, the bhikkhus should admonish him as follows: "From this day
forth, friend novice, you are not to claim the Blessed One as your teacher,
nor are you even to have the opportunity the other novices get -- that
of sharing lodgings two or three nights with the bhikkhus. Away with
you! Out of our sight! (literally, 'Get lost!')"
Should any bhikkhu knowingly support, receive services from, consort
with, or lie down in the same lodging with a novice thus expelled, it
is to be confessed.
71. Should any bhikkhu, admonished by the
bhikkhus in accordance with a rule, say, "Friends, I will not train
myself under this training rule until I have put questions about it
to another bhikkhu, experienced and learned in the discipline," it is
to be confessed. Bhikkhus, (a training rule) is to be understood, is
to be asked about, is to be pondered. This is the proper course here.
72. Should any bhikkhu, when the Patimokkha
is being repeated, say, "Why are these lesser and minor training rules
repeated when they lead only to anxiety, bother and confusion?" the
criticism of the training rules is to be confessed.
73. Should any bhikkhu, when the Patimokkha
is being recited every half-month, say, "Just now have I heard that
this case, too, is handed down in the Patimokkha, is included in the
Patimokkha, and comes up for recitation every half-month;" and if other
bhikkhus should know, "That bhikkhu has already sat through two or three
recitations of the Patimokkha, if not more," the bhikkhu is not exempted
for being ignorant. Whatever the offense he has committed, he is to
be dealt with in accordance with the rule; and in addition, his deception
is to be exposed: "It is no gain for you, friend, it is ill-done, that
when the Patimokkha is being recited, you do not pay proper attention
and take it to heart." Here the deception is to be confessed.
74. Should any bhikkhu, angered and displeased,
give a blow to (another) bhikkhu, it is to be confessed.
75. Should any bhikkhu, angered and displeased,
raise his hand against (another) bhikkhu, it is to be confessed.
76. Should any bhikkhu charge a bhikkhu
with an unfounded sanghadisesa (offense), it is to be confessed.
77. Should any bhikkhu purposefully provoke
anxiety in (another) bhikkhu, (thinking,) "This way, even for just a
moment, he will have no peace" -- if doing it for just this reason and
no other -- it is to be confessed.
78. Should any bhikkhu stand eavesdropping
on bhikkhus when they are arguing, quarreling, and disputing, thinking,
"I will overhear what they say" -- if doing it for just this reason
and no other -- it is to be confessed.
79. Should any bhikkhu, having given consent
(by proxy) to a formal act carried out in accordance with the rule,
later complain (about the act), it is to be confessed.
80. Should any bhikkhu, when deliberation
is being carried on in the Community, get up from his seat and leave
without having given consent, it is to be confessed.
81. Should any bhikkhu, (acting as part
of) a Community in concord, give robe-cloth (to an individual bhikkhu)
and later complain, "The bhikkhus apportion the Community's gains according
to friendship," it is to be confessed.
82. Should any bhikkhu knowingly divert
to an individual gains that had been allocated for the Community, it
is to be confessed.
83. Should any bhikkhu, without being previously
announced, cross the threshold of a consecrated noble king's (sleeping
chamber) from which the king has not left, from which the treasure (the
queen) has not withdrawn, it is to be confessed.
84. Should any bhikkhu pick up or have (someone)
pick up a valuable or what is considered a valuable, except within a
monastery or within a dwelling, it is to be confessed. But when a bhikkhu
has picked up or had (someone) pick up a valuable or what is considered
a valuable (left) in a monastery or in a dwelling, he is to keep it,
(thinking,) "Whoever it belongs to will (come and) fetch it." This is
the proper course here.
85. Should any bhikkhu, without taking leave
of an available bhikkhu, enter a village at the wrong time -- unless
there is a suitable emergency -- it is to be confessed.
86. Should any bhikkhu have a needle case
made of bone, ivory, or horn, it is to be broken and confessed.
87. When a bhikkhu is making a new bed or
bench, it is to have legs (at most) eight fingerbreadths long -- using
Sugata fingerbreadths -- not counting the lower edge of the frame. In
excess of that it is to be cut down and confessed.
88. Should any bhikkhu have a bed or bench
upholstered, it (the upholstery) is to be torn off and confessed.
89.When a bhikkhu is making a sitting cloth,
it is to be made to the standard measurement. Here the standard is this:
two spans -- using the Sugata span -- in length, 1 1/2 in width, the
border a span. In excess of that, it is to be cut down and confessed.
90. When a bhikkhu is making a skin-eruption
covering cloth, it is to be made to the standard measurement. Here the
standard is this: four spans -- using the Sugata span -- in length,
two spans in width. In excess of that, it is to be cut down and confessed.
91. When a bhikkhu is making a rains-bathing
cloth, it is to be made to the standard measurement. Here the standard
is this: six spans -- using the Sugata span -- in length, 2 1/2 in width.
In excess of that, it is to be cut down and confessed.
92. Should any bhikkhu have a robe made
the size of the Sugata robe or larger, it is to be cut down and confessed.
Here, the size of the Sugata robe is this: nine spans -- using the Sugata
span -- in length, six spans in width. This is the size of the Sugata's
Sugata robe.
1. Should any bhikkhu chew or consume staple
or non-staple food, having received it himself from the hand of an unrelated
bhikkhuni in an inhabited area, he is to acknowledge it: "Friends, I have
committed a blameworthy, unsuitable act that ought to be acknowledged.
I acknowledge it."
2. In case bhikkhus, being invited, are eating
in family homes, and if a bhikkhuni is standing there as though giving
directions, (saying,) "Give curry here, give rice here," then the bhikkhus
are to dismiss her: "Go away, sister, while the bhikkhus are eating."
If not one of the bhikkhus should speak to dismiss her, "Go away, sister,
while the bhikkhus are eating," the bhikkhus are to acknowledge it:
"Friends, we have committed a blameworthy, unsuitable act that ought
to be acknowledged. We acknowledge it."
3.There are families designated as in training.
Should any bhikkhu, not being ill, uninvited beforehand, chew or consume
staple or non-staple food, having received it himself at the homes of
families designated as in training, he is to acknowledge it: "Friends,
I have committed a blameworthy, unsuitable act that ought to be acknowledged.
I acknowledge it."
4.There are wilderness abodes that are dubious
and risky. Should any bhikkhu, not being ill, living in such abodes,
chew or consume unannounced (gifts of) staple or non-staple food, having
received them himself in the abode, he is to acknowledge it: "Friends,
I have committed a blameworthy, unsuitable act that ought to be acknowledged.
I acknowledge it."
1. [2] I will wear the lower
robe [upper robe] wrapped around (me): a training to be observed.
3. [4] I will go [sit]
well-covered in inhabited areas: a training to be observed.
5. [6] I will go [sit]
well-restrained in inhabited areas: a training to be observed.
7. [8] I will go [sit]
with eyes lowered in inhabited areas: a training to be observed.
9. [10] I will not go
[sit] with robes hitched up in inhabited areas: a training to be observed.
11. [12] I will not go
[sit] laughing loudly in inhabited areas: a training to be observed.
13. [14] I will go [sit]
(speaking) with a lowered voice in inhabited areas: a training to be
observed.
15. [16] I will not go
[sit] swinging the body in inhabited areas: a training to be observed.
17. [18] I will not go
[sit] swinging the arms in inhabited areas: a training to be observed.
19. [20] I will not go
[sit] swinging the head in inhabited areas: a training to be observed.
21. [22] I will not go
[sit] with arms akimbo in inhabited areas: a training to be observed.
23. [24] I will not go
[sit] with my head covered in inhabited areas: a training to be observed.
25. I will not go tiptoeing or walking just
on the heels in inhabited areas: a training to be observed.
26. I will not sit holding up the knees
in inhabited areas: a training to be observed.
27. I will receive almsfood appreciatively:
a training to be observed.
28. I will receive almsfood with attention
focused on the bowl: a training to be observed.
29. I will receive almsfood with bean curry
in proper proportion: a training to be observed.
30. I will receive almsfood level with the
edge (of the bowl): a training to be observed.
31. I will eat almsfood appreciatively:
a training to be observed.
32. I will eat almsfood with attention focused
on the bowl: a training to be observed.
33. I will eat almsfood methodically: a
training to be observed.
34. I will eat almsfood with bean curry
in proper proportion: a training to be observed.
35. I will not eat almsfood taking mouthfuls
from a heap: a training to be observed.
36. I will not hide bean curry and foods
with rice out of a desire to get more: a training to be observed.
37. Not being ill, I will not eat rice or
bean curry that I have requested for my own sake: a training to be observed.
38. I will not look at another's bowl intent
on finding fault: a training to be observed.
39. I will not take an extra-large mouthful:
a training to be observed.
40. I will make a rounded mouthful: a training
to be observed.
41. I will not open the mouth when the mouthful
has yet to be brought to it: a training to be observed.
42. I will not put the whole hand into the
mouth while eating: a training to be observed.
43. I will not speak with the mouth full
of food: a training to be observed.
44. I will not eat from lifted balls of
food: a training to be observed.
45. I will not eat nibbling at mouthfuls
of food: a training to be observed.
46. I will not eat stuffing out the cheeks:
a training to be observed.
47. I will not eat shaking (food off) the
hand: a training to be observed.
48. I will not eat scattering rice about:
a training to be observed.
49. I will not eat sticking out the tongue:
a training to be observed.
50. I will not eat smacking the lips: a
training to be observed.
51. I will not eat making a slurping noise:
a training to be observed.
52. I will not eat licking the hands: a
training to be observed.
53. I will not eat licking the bowl: a training
to be observed.
54. I will not eat licking the lips: a training
to be observed.
55. I will not accept a water vessel with
a hand soiled by food: a training to be observed.
56. I will not, in an inhabited area, throw
away bowl-rinsing water that has grains of rice in it: a training to
be observed.
57. I will not teach Dhamma to a person with
an umbrella in his hand and who is not ill: a training to be observed.
58. I will not teach Dhamma to a person
with a staff in his hand and who is not ill: a training to be observed.
59. I will not teach Dhamma to a person
with a knife in his hand and who is not ill: a training to be observed.
60. I will not teach Dhamma to a person
with a weapon in his hand and who is not ill: a training to be observed.
61. [62] I will not teach
Dhamma to a person wearing non-leather [leather] footwear who is not
ill: a training to be observed.
63. I will not teach Dhamma to a person
in a vehicle and who is not ill: a training to be observed.
64. I will not teach Dhamma to a person
lying down who is not ill: a training to be observed.
65. I will not teach Dhamma to a person
who sits holding up his knees and who is not ill: a training to be observed.
66. I will not teach Dhamma to a person
wearing headgear who is not ill: a training to be observed.
67. I will not teach Dhamma to a person
whose head is covered (with a robe or scarf) and who is not ill: a training
to be observed.
68. Sitting on the ground, I will not teach
Dhamma to a person sitting on a seat who is not ill: a training to be
observed.
69. Sitting on a low seat, I will not teach
Dhamma to a person sitting on a high seat who is not ill: a training
to be observed.
70. Standing, I will not teach Dhamma to
a person sitting who is not ill: a training to be observed.
71. Walking behind, I will not teach Dhamma
to a person walking ahead who is not ill: a training to be observed.
72. Walking beside a path, I will not teach
Dhamma to a person walking on the path and who is not ill: a training
to be observed.
73. Not being ill, I will not defecate or urinate
while standing: a training to be observed.
74. Not being ill, I will not defecate,
urinate, or spit on living crops: a training to be observed.
75. Not being ill, I will not defecate,
urinate, or spit in water: a training to be observed.
1. A verdict "in the presence of" should be
given. This means that the formal act settling the issue must be carried
out in the presence of the Community, in the presence of the individuals,
and in the presence of the Dhamma and Vinaya.
2. A verdict of mindfulness may be given.
This is the verdict of innocence given in an accusation, based on the
fact that the accused remembers fully that he did not commit the offense
in question.
3. A verdict of past insanity may be given.
This is another verdict of innocence given in an accusation, based on
the fact that the accused was out of his mind when he committed the
offense in question and so is absolved of any responsibility for it.
4. Acting in accordance with what is admitted.
This refers to the ordinary confession of offenses, where no formal
interrogation is involved. The confession is valid only if in accord
with the facts, e.g., a bhikkhu actually commits a pacittiya offense
and then confesses it as such, and not as a stronger or lesser offense.
If he were to confess it as a dukkata or a sanghadisesa, that would
be invalid.
5. Acting in accordance with the majority.
This refers to cases in which bhikkhus are unable to settle a dispute
unanimously, even after all the proper procedures are followed, and
-- in the words of the Canon -- are "wounding one another with weapons
of the tongue." In cases such as these, decisions can be made by majority
vote.
6. Acting in accordance with the accused's
further misconduct. This refers to cases where a bhikkhu admits
to having committed the offense in question only after being formally
interrogated about it. He is then to be reproved for his actions, made
to remember the offense and to confess it, after which the Community
carries out a formal act of "further misconduct" against him as an added
punishment for being so uncooperative as to require the formal interrogation
in the first place.
7. Covering over as with grass. This
refers to situations in which both sides of a dispute realize that,
in the course of their dispute, they have done much that is unworthy
of a contemplative. If they were to deal with one another for their
offenses, the only result would be greater divisiveness. Thus if both
sides agree, all the bhikkhus gather in one place. (According to the
Commentary, this means that all bhikkhus in the sima must attend.
No one should send his consent, and even sick bhikkhus must go.) A motion
is made to the entire group that this procedure will be followed. One
member of each side then makes a formal motion to the members of his
faction that he will make a confession for them. When both sides are
ready, the representative of each side addresses the entire group and
makes the blanket confession, using the form of a motion and one announcement
(natti-dutiya-kamma).
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