The Bhikkhu Patimokkha
The Bhikkhus' Code of Discipline
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only.
See also: Bhikkhuni Patimokkha: The Bhikkhunis'
Code of Discipline and Introduction to the Patimokkha Rules. For a
comprehensive discussion of the Patimokkha rules, see Thanissaro Bhikkhu's
The Buddhist Monastic Code.
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 brahman 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, 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, 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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Layout: Dieu Giac, Thai Hoa, Tu Anh
Update : 01-04-2005