Tibetan Mūlasarvāstivāda Bhikkhu Pātimokkha

Code of Discipline for Monks

Introductory verses

Eulogy on the Prātimokṣasūtra

Obeisance to the Omniscient One

I bow down my head to the Foremost of Beings
who was a flag of glory renowned in the three worlds,
who proclaimed in a lion’s roar the message of the Sacred Faith,
who obtained the precious treasure of omniscience,
whose feet were touched by the crest-gems of Brahma and Indra
and who crossed the bottomless and boundless ocean of miseries. 1

The Prātimokṣasūtra is the basis of training in omniscience,
it is a casket of jewels kept apart in the community of monks,
it is a vast lake filled with the rules of Buddhist discipline,
and it is the essence of all things existing in the fathomless and limitless universe. 2

It is the great leader of all holy doctrines
taught by the Lord of Faith;
and it is the emporium of all articles of study
for the community of monks who are comparable to traders. 3

It is the medicine for curing the maladies
of those who are distressed through the transgression of moral laws;
and it is the ironwhip for young men who are deluded by their age. 4

It is the means of crossing the wide ocean of rotatory existence,
and it is the firm embankment and a bridge
to those who move towards the good spheres of life. 5

It is the way which leads to the conquest of troubles,
it is an excellent guide to the king,
and it exists as a ladder
for entering the city of emancipation. 6

“When I enter Nirvāṇa the Prātimokṣasūtra will be your Teacher.”
Remembering those words you should, O community of monks,
assemble together to recite it with reverence due to Buddha himself.
lt is the very name of Buddha—so rare in all the worlds. 7

It is very difficult to acquire birth as man,
still very rare it is to be a monk,
and rarer yet is the monk’s perfect code of moral laws;
and though the code of laws may be absolutely pure,
it is very difficult to get a good spiritual guide. 8

Finding that it is very rare for a Buddha to appear on this earth
and for a being to be born as a man,
or to become a monk,
or to obtain a perfect code of moral laws,
or to get a good spiritual guide—
the sages desirous of doing good to their selves,
and wishing to attain the two paths with their fruits should endeavour,
with earnestness, to hear the Prātimokṣasūtra. 9 10

The Buddhas, steady in renunciation,
who were the chiefs of monks and masters of disciplinary laws,
desirous of attaining the true emancipation,
perpetually guarded the Prātimokṣasūtra. 11

Even in millions of ages it is difficult
to hear, receive and grasp the Prātimokṣasūtra—
to follow it up is much more difficult. 12

Blessed is the birth of Buddhas,
blessed too is the exposition of dharma,
harmony in the community of monks is a bliss
and blissful is the devotion of those who are in harmony. 13

Blessed is the sight of a Noble One,
blessed too is the association with a holy spirit
and absence of the sight of sinful persons
is indeed a perpetual bliss. 14

Blessed is the sight of one who observes moral laws,
blessed too is the sight of a learned person,
the sight of Arhats is a bliss for getting rid of rebirths. 15

Blessed is the river which has pleasant banks
and blessed is the person who meditates on Dharma;
the attainment of wisdom is a bliss
and so is the destruction of arrogance. 16

Blessed is the existence of persons
who have perfectly subdued their senses,
have grown old in peaceful monasteries
and have screened their youthful age
in the forest of learned men. 17

Speech of the monk who recites the Prātimokṣasūtra.

Brethren, some seasons of the year are over and some are to come. How many? So many. Brethren, since old age and death are fast approaching, and since the doctrine of the Teacher is about to perish, it behoves the community of monks to practise discipline. The Tathāgata, the Arhat attained full enlightenment. Some others too following him achieved with earnestness the blessed dharma leaning to the side of enlightenment. Our community of monks, devotees of Lord Buddha, are engaged here in petty concerns. Our acts being sordid we should consider what should be the foremost duty of our community.

Let us ask the approval, and enquire about the purity, of the monks who are not come. After that I should repeat the following:

Bowing down to Sakya Simha with folded palms
you hear from me for the sake of your discipline
the Prātimokṣasūtra which is recited. 18

Having heard what has been said by the Great Sage,
you must act according to the same,
and must apply yourselves diligently
to avoid the smallest transgressions. 19

This Prātimokṣasūtra is indeed a bridle
to the person who moves on with perpetual exertions
and who striking his horselike mind with a sharp whip
makes it follow the commandments fallen from the mouth of Buddha. 20

Those great persons who do not turn away
even by their speech from the proper course,
are comparable to noble horses
that gain sure victory in the war of troubles. 21

Those, to whom this is not a bridle
or who do not desire it in their heart,
are confounded by the war of troubles
and wander away in a disconcerted state. 22

Nidāna

Brethren, listen to me, I pray. Today is the 14th or 15th day of the lunar month for the celebration of Poṣadha by the community of monks. If it is convenient to the community, let us celebrate Poṣadha and recite the Prātimokṣasūtra. O brethren, we do perform the ceremony of Poṣadha and recite the Prātimokṣasūtra.

Whosoever among you has committed any fault, let him confess it. If there is no fault, say nothing whatsoever. If nothing is said I am to understand that the brethren are perfectly pure. As a monk gives an answer if a question is put to him separately, so each monk is to give an answer when a question is repeated three times in a community of monks like this. Whatsoever monk in such a community, thus interrogated three times, does not confess a fault of which there is recollection is guilty of uttering a deliberate lie. The uttering of a deliberate lie has, brethren, been declared by Lord Buddha be an obstacle on the way. Therefore a monk who has committed a fault and desires to be cleansed therefrom should confess it if he remembers the same. Having made confession he will reside in happiness. But if he does not confess or declare his fault, he will not be happy.

O brethren, I have recited the Introduction to the Prātimokṣasūtra. I now ask you whether you are perfectly pure in this matter. I ask you a second time and a third time. In this matter the brethren are perfectly pure, therefore they say nothing, so do I understand.

Four Rules regarding Defeat

Summary:
Impure conduct, theft, murder and falsehood these are the four (transgressions) regarding which rules are given here.

Here are, brethren, four rules regarding Defeat as known from the Prātimokṣasūtra recited each half-month.

Pārājika 1

Whatsoever monk, who has received the monk’s system of training and has not abandoned or injured it, indulges himself in impure intercourse down even with a brute beast, incurs Defeat and must not live in the community of monks.

Pārājika 2

Whatsoever monk living in a village or monastery takes a thing not given—which is counted as theft—in such a manner that a king or a minister would seize him and kill, imprison or banish him saying “You are a thief, you are stupid, you are dishonest”—the monk, who thus takes a thing not given, incurs Defeat and must not live in the community of monks.

Pārājika 3

Whatsoever monk deliberately takes away the life of a human being, or procures a weapon for his death, or seeks out an assassin against him, or instigates him to self-destruction or eulogises death saying, “man, what good do you get from this sinful, impure and wretched life; it is better for you to die than to live”—that is, willingly and intentionally instigates a human being to commit suicide or celebrates to him the praises of death in such a way that in consequence thereof he diesthe monk who thus causes the death of a human being incurs Defeat and must not live in the community of monks.

Pārājika 4

Whatsoever monk without possessing a clear and perfect knowledge speaks of himself, “I possess superhuman knowledge, I am an elect, I am a specialist, I know this, I see this, without such practice something is not known and something is not seen; and finding that transgression has arisen from such profession and being desirous of cleansing himself therefrom, the monk at another time, whether asked or unasked, speaks thus, “O brethren, when I knew not I said that I knew, when I saw not I said that I saw, it was but vain, wild and false language”—the monk who speaks in this way, except through excessive confidence, incurs Defeat and must not live in the community of monks.


I have, O brethren, recited the four rules regarding Defeat. If a monk has committed transgression arising from the breach of any of the rules, he incurs Defeat and must not afterwards live in the community of monks deprived as he is of their privileges.

In this respect I ask, “O brethren, are you perfectly pure?” A second time and a third time I ask, “O brethren, are you perfectly pure?” In this respect the brethren are perfectly pure, therefore they say nothing, so do I understand.

Thirteen Rules regarding Suspension from Monkhood

Summary:
Emission of semen, contact, discourse, bodily service, intermediation, house, monastery, groundless, a mere trifle, causing dissension, siding, corrupting family, and harsh speech.

Here are, brethren, thirteen rules regarding Suspension from monkhood as known from the Prātimokṣasūtra recited each half-month.

Saṅghādhiśeṣa 1

A conscious emission of semen, except in a dream, is a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 2

Whatsoever monk comes, with a perverted mind, into bodily contact with a woman or takes hold of her hand or shoulder or braid of hair, or touches any other parts of her body for enjoyment, commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 3

Whatsoever monk holds, with a perverted mind, a vicious discourse with a woman regarding sexual intercourse, such as a youth would hold with a damsel, commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 4

Whatsoever monk, in order to secure the bodily service of a woman to himself, says, with a perverted mind, in her presence, that “the service rendered by one’s own body, through an act of intercourse, to a monk of such character, conduct, and purity as myself, is the best of all services”—(he) extolling the woman’s bodilv service, commits a transgression which causes suspension from monkhood.

Saṅghādhiśeṣa 5

Whatsoever monk by conveying the words of a man to woman or those of a woman to a man acts as an intermediary for a wife, a paramour or even for a harlot, commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 6

If a monk bringing materials together causes a house to be built up for himself, independent of a layman, he must take care to observe the proper measurements. And herein this is the measurement: the house inside must be twelve of Buddha’s spans in length and seven of those spans in breadth. For the inspection of the site he must bring a community of monks who should see that the site is suitable, is not exposed to danger and is easy of access If the monk, in spite of the site being unsuitable or exposed to danger or not being easy of access, brings materials on his own account and causes a house to be built up for himself independent of a layman without taking the community of monks for the inspection or without showing them the site and also deviating from the proper measurements—(he) commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 7

If a monk seeks to build for monks a large monastery in which there shall be a resident layman, he must bring for the inspection of the site a community of monks who ought to see that the site is suitable, is not exposed to danger and is easy of access. If the monk, in spite of the site being unsuitable, exposed to danger and not being easy of access, builds for monks the monastery in which there shall be a resident layman, without bringing the community of monks for the inspection or without showing them the site—(he) commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 8

Whatsoever monk being angry prefers, out of malice, against an innocent monk the charge of Defeat, which is groundless, thinking “I may thus remove him anyhow from the course of purity”; and then at another time being asked or unasked says that the charge is groundless and that it was preferred out of malice—(he) commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 9

If a monk being angry prefers, out of malice, against an innocent monk a charge of Defeat which is unreal but accords with apart of another dispute, thinking “I may thus remove him anyhow from the course of purity”; and then at another time being asked or unasked says that the charge is unreal and that it was brought on account of its having accorded with a part of another dispute, the monk who out of malice and through imagination alone prefers the charge based thus on a mere trifle commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 10

Whatsoever monk endeavours to cause dissension in a community of monks that is in harmony or persists in emphasising the points calculated to cause dissension, should be addressed by other monks thus: “O brother, do not endeavour to cause dissension in the community of monks that is in harmony, do not persist in emphasising the points calculated to cause dissension, live in harmony with the community of monks, the community being in harmony there will be no innovations and they being in peace there will be no disputation: combining with one another, as milk combines with water, they do brighten the doctrine of Buddha and live in happiness. Brother, you abandon your expedients to cause dissension in the community of monks.” If the monk being thus addressed by other monks abandons his expedients it is well. But if he abandons them not, he should be admonished a second time and a third time. Being thus formally admonished if he gives up his expedients, it is well; but if he does not, he commits a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 11

If certain monks—one, two or more—do, out of friendship, side with a monk who speaks out dissension, and address a community of monks thus: “O brethren, do not say anything good or bad to this dissentient monk. Why so? Because, brethren, the monk speaks according to the law, he speaks according to the precepts, receiving well the law and precepts he holds them carefully and observes them, and he speaks with knowledge and not without it. Since he speaks only when he is so desired, it is our desire that he should speak.” Then the community of monks should answer the monks thus: “Say not, sirs, that the dissentient monk speaks according to the law; that he speaks according to the precepts; that he receiving well the law and precepts, holds them carefully and observes them; that he speaks with knowledge and not without it and that since he speaks only when he is so desired, it is our desire that he should speak.” Why so? “O sirs, this dissentient monk speaks not according to the law, he speaks not according to the precepts, he has not received well the law and precepts to hold them carefully or observe them. He speaks without knowledge and not with it. Since he speaks only when he is so desired, do not, sirs, desire him to speak. Do not, sirs, desire that there should be dissension in the community of monks: on the contrary desire, sirs, that there should be harmony in the community. The community of monks being in harmony there will be no innovations, they being in peace there will be no disputation: combining with one another, as milk combines with water, they do brighten the doctrine of Buddha and live in happiness. Do not, sirs, side with this monk who speaks out dissension in the community.” If the monks being thus answered by the community abandon their course, it is well. If they abandon it not, they should be formally admonished a second time and a third time. Being thus formally admonished if they abandon their course it is well. But if they abandon it not they commit a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 12

If many monks dwelling near a village or a town corrupt familes and perpetrate evil deeds and the families corrupted by them are seen, heard and known, and the evil deeds perpetrated are also seen, heard and known, those monks should be addressed by a community of monks thus: “O brethren, you are corrupters of families and perpetrators of evil deeds; the families corrupted by you are seen, heard and known; and your evil deeds too are seen, heard and known: brethren, you have dwelt here long enough, go away now from this place.” Being so addressed if they should answer the community of monks thus: “O brethren, some of you here are walking in lust, some in malice, some in delusion and some in fear; and for a fault of a like nature you do remove some monks while others you do not remove”—the community should in return answer thus: “O brethren, do not say that some of us walk in lust, some in malice, some in delusion and some in fear; and for a fault of a like nature we remove some monks while others we do not remove. Why so? We monks do not walk in lust, we do not walk in malice, we do not walk in delusion and we do not walk in fear. Brethren, you are corrupters of families and perpetrators of evil deeds; and you yourselves have seen, heard and known the corrupters of families and perpetrators of evil deeds: give up your talk that we monks walk in lust, in malice, in delusion and in fear.” If those monks being thus addressed by the community of monks abandon their evil course it is well. But if they abandon it not, they should be formally admonished a second time and a third time. If they then abandon their evil course, it is well; but if they do not, they commit a transgression which causes Suspension from monkhood.

Saṅghādhiśeṣa 13

If a monk of harsh speech, when spoken to by a community of monks about matters of training in accordance with the law and precepts delivered by Buddha, says: “Brethren, do not say anything, good or bad, to me; I too shall say nothing, good or bad, to you; brethren, refrain from speaking to me, I too shall refrain from speaking to you. There is in fact nothing to be spoken about”—he should be addressed by the community of monks thus: “O brother, when you are spoken to by the community of monks about matters of training in accordance with the law and precepts delivered by Buddha, do not make yourself a person who cannot be spoken to, make yourself rather a person to whom we can speak. brother, when the monks speak to you in accordance with the law and precepts, you too should speak to them in accordance with the same. By mutual conversation and mutual instruction you do save one another from falling into transgression. Thus grows up the monkhood established by our fully Enlightened Lord, the Blessed Tathāgata, the Vanquisher of enemies. Brother, abandon your resolution of not being spoken to.” If the monk thus addressed by the community of monks abandons his resolution, it is good. But if he does not, he should be formally admonished a second time and a third time. If he then abandons his resolution, it is good; but if he does not, he commits a transgression which causes Suspension from monkhood.


Brethren, I have recited the thirteen rules regarding transgressions which cause Suspension from monkhood. Of these the first nine become transgressions at once, while the remaining four do not become transgressions until the end of the third admonition. If a monk commits any of these transgressions, he must, even against his wish, live in a separate residence for as many days as he knowingly concealed his transgressions. After this has been done he must, for six further days, cultivate reverence for monkhood. Thereupon He should, while acting according to the law, be reinstated in some place where there is a community of at least twenty monks. If the community being a body of less than twenty, even by one, should reinstate that monk he is not reinstated and that community deserves censure. This is the prescribed course in the matter.

In this respect I ask, “O brethren, are you perfectly pure?” A second time and a third time I ask, “O brethren, are you perfectly pure?” In this respect the brethren are perfectly pure, therefore they say nothing, so do I understand.

Two Rules regarding Undetermined Matters

Summary:
Sitting in a solitary protected place.

Here are, O brethren, two rules regarding Undetermined Matters as known from the Prātimokṣasūtra recited each half-month.

Aniyata 1

If a monk sits together with a woman in a solitary protected place sultable for tlie carrying out of lustful desires; and if a female devotee of undoubted veracity charges him with one or other of the three offences, viz., that which causes Defeat or Suspension or requires Expiation, then the monk, if he acknowledges that he so sat, should be held guilty of the offence which he has committed or with which he has been charged. This is an Undetermined Matter.

Aniyata 2

If a monk sits together with a woman in a solitary protected place, which is however not suitable for the carrying out of lustful desires; and if a female devotee of undoubted veracity charges him with one or other of the two offences, viz., that which causes Suspension or requires Expiation, then the monk, if he acknowledges that he so sat, should be held guilty of the offence which he has committed or with which he has been charged. This is an Undetermined Matter.


O brethren, I have recited the two Undetermined Matters. I ask you whether you are perfectly pure in this respect. A second time and a third time I ask you whether you are perfectly pure in this respect. In this respect the brethren are perfectly pure. Therefore they do not say anything. So do I understand.

Thirty Rules regarding Transgressions which involve Forfeiture

Chapter 1

Summary:
Retaining, leaving, keeping as a deposit, washing, accepting, begging, sufficient for upper and lower garments, price, taking each separate and sending.

Here are, brethren, thirty rules for transgressions which involve Forfeiture as known from the Prātimokṣasūtra recited each half-month.

Nissaggiya 1

A monk, after a set of Kathina robes has been obtained and made ready for him, can retain an extra robe for ten days, but if he retains it for a longer period he commits a transgression which involves Forfeiture.

Nissaggiya 2

If a monk, after a set of Kathina robes has been obtained and made ready for him, leaves in joke even for one night any one of the three robes allowed, except with the permission of the community of monks, he commits a transgression which involves Forfeiture.

Nissaggiya 3

After a set of Kathina robes has been obtained and made ready for a monk, if another set of robes be offered to him out of season it may be accepted by him should he so wish. After it has been accepted any deficiency thereof (in point of length, etc.) should be made up at once. Being unable to make up the deficiency, if he entertains a hope to do the same soon, he may keep the set for a month. If he keeps it beyond that time he commits a transgression which involves Forfeiture.

Nissaggiya 4

Whatsoever monk causes his old robe to be washed, dyed or ironed by a nun who is not related to him, commits a transgression which involves Forfeiture.

Nissaggiya 5

Whatsoever monk accepts a robe from the hands of a nun not related to him, except in exchange, commits a transgression which involves Forfeiture.

Nissaggiya 6

Whatsoever monk begs a layman or a laywoman not related to him for a robe, except at the right season, commits a transgression which involves Forfeiture.

Here the right season signifies the time when the monk has been robbed of his robe or when his robe has been destroyed, burnt or carried away by wind or water. This is the right season here.

Nissaggiya 7

If a monk has been robbed of his robe, or if his robe has been destroyed, burnt or carried away by wind or water, he should go to a layman or a laywoman not related to him, for the same. If the faithful layman offers him a choice from among the materials for many robes that monk should take materials sufficient to make an upper and a lower garment of due measurement. If he takes materials beyond the limit, he commits a transgression which involves Forfeiture.

Nissaggiya 8

If the price for a set of robes has been set apart for a particular monk by a layman or a laywoman not related to him, saying “I shall, with this price, purchase such and such a set of robes and shall give the same to a monk of such and such a name when he arrives”—and if the monk, before the offer has been made to him, goes to the layman or laywoman and desirous of getting something fine says: “O gentle one, the price which you have set apart for a set of robes for me, with that you purchase such and such a set and clothe me with the same in due time”—if the set is thus prepared then the monk who exressed a desire for the fine robe commits a transgression which involves Forfeiture.

Nissaggiya 9

If the price for a set of robes has been set apart by a layman and the same has been done by his wife, for a particular monk not related to either of them, saying “We shall, with these prices, purchase such and such a set of robes for a monk of such and such a name when he arrives”—and if the monk, before the offer has been made to him, goes to the layman and his wife and expressing a desire for getting something fine says: “O gentle ones, the price which each of you has set apart for a set of robes for me, with that let each of you purchase such and such a set and folding the two sets together make them one and clothe me with the same”—if the sets are thus prepared then the monk who exressed that desire commits a transgression which involves Forfeiture.

Nissaggiya 10

If a king or a minister or a brāhmaṇa or a householder or a townsman or a villager or a rich man or a trader sends through a messenger the price of a set of robes for a particular monk, and if the messenger going to the monk gently says: “O sir, the price of a set of robes has been sent to you through me, graciously accept it.” Then the monk should answer the messenger thus: “O friend, it is not appropriate for us to accept the price of robes, but we can accept a set of robes of the suitable kind at the right time.” If then that messenger answers thus: “Sir, have you got any agent to look to your requisites?” Then the monks desirous of getting the set should poitnt out to him the guard of the monastery or any other devotee as the agent who looks to his requisites. The messenger taking the price of the set should go to the agent and address him thus: “O agent, my friend, attend to me. With this price of a set of robes may you purchase such and such a set of robes and clothe with the same the monk of such and such a name when he arrives.” Having spoken everything elegantly and shown everything accurately, the messenger should approach the monk and address him thus: “O sir, I have given a clear instruction to the agent pointed out, that when your reverence arrives there, he will clothe you with the set of robes at that time.’ The monk desirous of getting the set should then go to the agent and tell him: “O friend, I want a set of robes.” The agent should thus be persuaded twice or three times and he should be reminded of the set of robes. If by persuading and reminding the agent twice or three times he succeeds in getting the set of robes, it is well. If he does not succeed in getting it, let then the monk go to the agent the fourth, fifth or sixth time and wait without speaking a word. If while silently waiting up to the fifth or sixth time, he succeeds in getting the set, it is well. But if waiting even up to the sixth time he does not succeed in getting the set, and then exerts himself beyond the sixth time and succeeds in getting it, he commits a transgression which involves Forfeiture.

In case of failure to get the set of robes, let him go himself or send a messenger to the place, whence the price came, to say: “O gentle one, be it known to you that the price which you sent for the robes of a monk has been of no use to him. O sir, take care that your money is not wasted.” This is the proper course in the matter.

Chapter 2

Summary:
A piece of silk, entirely of wool, two parts, six years, a full span, journey, washing, gold and silver, silver (coin), and buying and selling.

Nissaggiya 11

Whatsoever monk gets a new mat made with silk commits a transgression which involves Forfeiture.

Nissaggiya 12

Whatsoever monk gets a mat made entirely of black wool of goats commits a transgression which involves Forfeiture.

Nissaggiya 13

If a monk gets a new mat made, two parts thereof should consist entirely of black wool of goats, the third part of white wool and the fourth part of motley-coloured wool. If the monk gets the mat made without its two parts consisting of pure black wool, the third part of white wool and the fourth part of motley-coloured wool, he commits a transgression which involves Forfeiture.

Nissaggiya 14

A monk, who has got a mat made, should use it, even against his wish, for six years. If he gets another mat made within the six years—whether he has left or not the old one without the permission of the community of monks, he commits a transgression which involves Forfeiture.

Nissaggiya 15

If a monk gets a new piece of carpet made into a seat for himself, he must, in order to disfigure it, patch the same with a piece of the breadth of the Buddha’s span taken from all parts of the old one which he formerly used. If the monk, with the object of not disfiguring the new one, does not take a piece of the breadth of the Buddha’s span from all parts of the old one, he commits a transgression which involves Forfeiture.

Nissaggiya 16

If a monk, while he is on a journey, gets some goat’s wool, he should accept it if he likes; and having accepted it he may carry it in his own hand, if there is no porter, for a distance of three miles. If he carries it further he commits a transgression which involves Forfeiture.

Nissaggiya 17

Whatsoever monk gets a goat’s wool washed, dyed or combed out by a nun who is not related to him, commits a transgression which involves Forfeiture.

Nissaggiya 18

Whatsoever monk receives gold or silver in his own hand or makes another person receive it for him commits a transgression which involves Forfeiture.

Nissaggiya 19

Whatsoever monk performs the various transactions in silver (coin) commits a transgression which involves Forfeiture.

Nissaggiya 20

Whatsoever monk engages himself in any of the various kindds of buying and selling transactions commits a transgression which involves Forfeiture.

Chapter 3

Summary:
Two rules regarding the bowl, two rules regarding the weaver, gift taken back, the last month of autumn, being in a solitary residence, the materials for robes, appropriation, and keeping in store.

Nissaggiya 21

A monk can keep an extra bowl for ten days. If he keeps it beyond that period he commits a transgression which involves Forfeiture.

Nissaggiya 22

Whatsoever monk possesses a bowl which is not broken in five pIaces and which can be still used, yet desirous of getting something fine seeks for and obtains a new bowl in exchange for the one he possesses, commits a transgression which involves Forfeiture.

That bowl must be forfeited by that monk to his community of monks; and whichever bowl in possession of that community shall be found to be the worst bowl, that shall be given to that monk with the words: “This, monk, is your bowl: it must not be given away or abandoned but must be kept until it breaks.” This is the right course in the case.

Nissaggiya 23

Whatsoever monk gets, by begging, a bundle of wool and sends the same to a weaver not related to him to weave it into a garment and obtains the garment, commits a transgression which involves Forfeiture.

Nissaggiya 24

If a layman or a laywoman sends for a weaver not related to them to make a garment for a monk, and if the monk, before the offer has been made, goes to the weaver and says: “O friend, be it known to you that the garment which you are making is for me: make it long and broad, thick and well-woven. If you do so I shall give you a reward—food, drink or any little thing that can be eaten.” If the monk gives in this way a little reward for so making the garment, he commits a transgression which involves Forfeiture.

Nissaggiya 25

Whatsoever monk gives to another monk a set of robes, but being afterwards angry or displeased takes it away or causes it to be taken away saying: “O monk, the set was not given to you, send it back”, and if the second monk on account of his possessing an extra robe returns the set, the first monk commits a transgression which involves Forfeiture.

Nissaggiya 26

If a monk, the last month of autumn not being yet complete by ten days, is offered a set of robes, he may accept it if he likes and may keep it in reserve till the time of presentation of robes, but if he keeps it longer he commits a transgression which involves Forfeiture.

Nissaggiya 27

If a solitary residence of monks is exposed to fear or danger, a monk dwelling in that residence being driven away by the fear or danger may, if he likes and if the rainy season has been at an end, leave one or another of his three robes in a hut (inside a village); and if any suitable ground arises he may go away from the residence without the robe for six days. If he separates himself from the robe beyond that period he commits a transgression which involves Forfeiture.

Nissaggiya 28

When a month of the hot season is still left, let a monk provide himself with the materials for robes of the rainy season; and when half a month of the hot season is left, let him make them and wear them. If the monk provides himself with the materials for robes when more than a month of the hot season has yet to run, or if he makes them and wears them when more than half a month of the hot season has yet to run, he commits a transgression which involves Forfeiture.

Nissaggiya 29

Whatsoever monk knowingly appropriates for his own use a property intended for the community of monks, commits a transgression which involves Forfeiture.

Nissaggiya 30

The medicines prescribed by the Blessed Buddha for the benefit of sick monks are these, viz., butter, oil, honey and sugar They may be accepted by a sick monk and kept in store up to the seventh day for use. If he keeps them for use beyond that time, he commits a transgression which involves Forfeiture.


O brethren, I have recited the thirty rules relating to transgressions which involve Forfeiture. In respect of them, I ask you, O brethren, whether you are perfectly pure. A second time and a third time I ask you, brethren, whether you are perfectly pure. In this respect the brethren are perfectly pure. Therefore they do not say anything. So do I understand.

Ninety Rules regarding transgressions which require Expiation

General Summary:
Knowingly, seed, not deputed, again and again, water, house, deliberately, many invitations, robber and entertainment.

Chapter 1

Summary:
Telling a lie, speaking evil, slandering a monk, quarrelling, preaching, reciting, depravity, supernatural power, to make known, destroying the minute ones.

Here are, O brethren, ninety rules regarding transgressions which require Expiation as known from the Prātimokṣasūtra recited each half-month.

Pācittiya 1

To tell a lie knowingly is a transgression which requires Expiation.

Pācittiya 2

To speak evil of a man is a transgression which requires Expiation.

Pācittiya 3

To slander a monk is a transgression which requires Expiation.

Pācittiya 4

Whatsoever monk revives quarrel with a peaceful monk knowing that the latter has settled disputes in accordance with the precepts, commits a transgression which requires Expiation.

Pācittiya 5

Whatsoever monk preaches sermons, in more than five or six words, to a woman, except in the presence of a person who can understand what is said, commits a transgression which requires Expiation.

Pācittiya 6

Whatsoever monk recites sermons jointly with one who is not ordained, commits a transgression which requires Expiation.

Pācittiya 7

Whatsoever monk tells a person not ordained about the depravity of another monk commits a transgression which requires Expiation.

Pācittiya 8

Whatsoever monk tells a person not ordained about the superhuman power of himself or of another monk, even if his statement is true, commits a transgression which requires Expiation.

Pācittiya 9

Whatsoever monk having previously done what was befitting says thereafter thus: “The monks have, for the sake of friendship, given away the property of the community to their own man” commits a transgression which requires Expiation.

Pācittiya 10

Whatsoever monk, when the Prātimokṣasūtra is being recited, says: “O brethren, what is the good of reciting each half-month the minute little precepts regarding the ‘regrets of monks’, ‘impressed in the mind’, ‘becoming inconvenienced’ etc.” (He) thus destroying the minute precepts, commits a transgression which requires Expiation.

Chapter 2

Summary:
Seed, deriding, instructions, couch, mattress, expulsion, encroachment by one coming later, movable, sprinkling and rebuilding.

Pācittiya 11

Destroying or causing to be destroyed an accumulation of seeds and a residence of living beings is a transgression which requires Expiation.

Pācittiya 12

Deriding or abusing a person is a transgression which requires Expiation

Pācittiya 13

Not to listen to precepts is a transgression which requires Expiation.

Pācittiya 14

Whatsoever monk takes a couch, chair, stool, blanket, pillow or mat belonging to a community of monks and laying it himself on fehe earth makes the same ready for use or instructs another to do so, and then goes away without himself restoring it to its previous place, or instructing another to do so, unless there is some ground to do the same, commits a transgression which requires Expiation.

Pācittiya 15

Whatsoever monk spreads out or causes to be spread out a mattress of grass or leaves in a monastery belonging to a community of monks and then goes away without himself folding it or instructing another to do so, unless there is some ground to do the same, commits a transgression which requires Expiation.

Pācittiya 16

Whatsoever monk being angry or displeased expels or causes to be expelled another monk from a monastery belonging to a community of monks, unless there is some ground to do the same, commits a transgression which requires Expiation.

Pācittiya 17

Whatsoever monk coming after another monk into a monastery belonging to a community of monks lies down or sits down knowingly encroaching upon the space occupied by the monk who arrived before him thinking that he will go away if he is inconvenienced, commits a transgression which requires Expiation.

Pācittiya 18

Whatsoever monk coming to the upper storey of a monastery belonging to a community of monks lies down or sits down with his whole weight on a coach or stool the legs of which are known to be movable, commits a transgression which requires Expiation.

Pācittiya 19

Whatsoever monk knowingly sprinkles or causes to be sprinkled water containing insects in it on grass, dung or dust, committs a transgression which requires Expiation.

Pācittiya 20

If a great monastery is to be built for a monk he, after examining the door frame, bolts, and windows for the supply of light etc., may build with brick and mud twice or three times, but if he builds beyond these times he commits a transgression which requires Expiation.

Chapter 3

Summary:
Not deputed, the sun having set, rice, robe given, robe made up, by appointment, boat, sitting in a solitary place, standing in a solitary place and procured by a nun.

Pācittiya 21

Whatsoever monk not deputed thereto by a community of monks delivers exhortations to a nun, unless he possesses virtues befitting such deputation, commits a transgression which requires Expiation.

Pācittiya 22

If a monk, even when deputed thereto by a community of monks, delivers exhortations to a nun after the sun has set, he commits a transgression which requires Expiation.

Pācittiya 23

If a monk speaks to a company of monks thus: “The monks deliver exhortations to the nuns for a morsel of rice”, he commits a transgression which requires Expiation.

Pācittiya 24

If a monk gives away (his tattered) robe to a nun not related to him, he commits a transgression which requires Expiation.

Pācittiya 25

Whatsoever monk makes up a robe or causes it to be made up for a nun not related to him, commits a transgression which requires Expiation.

Pācittiya 26

Whatsoever monk travels by appointment on a road in the company of a nun, except on the right occasion, commits a transgression which requires Expiation.

The right occasion is this: when the road on which they travel is reported to be exposed to fear and danger.

Pācittiya 27

Whatsoever monk goes in a boat in the company of a nun, either up or down a stream, except for the purpose of crossing over to the other side, commits a transgression which requires Expiation.

Pācittiya 28

Whatsoever monk sits together with a nun on a mat in a covered solitary place, commits a transgression which requires Expiation.

Pācittiya 29

Whatsoever monk stands together with a nun in a covered solitary place, commits a transgression which requires Expiation.

Pācittiya 30

Whatsoever monk knowingly eats food procured by a nun in a house where he was not already invited, commits a transgression which requires Expiation.

Chapter 4

Summary:
To go again and again, a boarding house, flour, food, offering, right time, wrong time, storing up, passage of the mouth and delicacies.

Pācittiya 31

To go again and again to receive a meal, except on the right occasion, is a transgression which requires Expiation.

This is the right occasion, viz. when a monk is sick, when he has some work, when he is on a journey, or when robes are given.

Pācittiya 32

A monk who has arrived fresh and who is not sick may accept one meal at a boarding house, but if he accepts more than that, he commits a transgression which requires Expiation.

Pācittiya 33

If a Brahmana or a faithful layman offers to monks, who have come to his house, flour, cakes, etc., they may, if they like, take two or three bowlfuls, but if they take more they commit a transgression which requires Expiation.

Taking two or three bowlfuls they should come out to an outside grove and divide them up among the monks there saying “we have finished our meal.” This is the right course.

Pācittiya 34

Whatsoever monk who has once finished his meal takes again, being invited, food or drink, except that which has been left over, commits a transgression which requires Expiation.

Pācittiya 35

Whatsoever monk knowing that a certain monk has finished his meal invites him and offers him food or drink that has not been left over, saying “O brother, come here, take this”, with the intention of making him fall into moral error, commits a transgression which requires Expiation.

Pācittiya 36

To go in a group to receive a meal, except on the right occasion, is a transgression which requires Expiation.

Herein the right occasion is this: when there is sickness, when there is some work, when on a journey, when there is a great assemblage or when there is a general invitation to monks. This is the right occasion.

Pācittiya 37

Whatsoever monk takes food or drink at a wrong time commits a transgression which requires Expiation.

Pācittiya 38

Whatsoever monk eats food, hard or soft, that has been stored up commits a transgression which requires Expiation.

Pācittiya 39

Whatsoever monk places as food, in the passage of his mouth, anything not given to him, except water and toothcleanser, commits a transgression which requires Expiation.

Pācittiya 40

The Blessed Buddha prescribed the following delicacies for monks: milk, curd, butter, fish, flesh and dried flesh. If a monk, who is not sick, takes these delicacies secured for his own use from a layman’s house, he commits a transgression which requires Expiation.

Chapter 5

Summary:
With living things, to sit in a place of sleeping, standing, a naked ascetic, army, two days, to go to the battle array, beating, threatening and depravity.

Pācittiya 41

Whatsoever monk uses water knowing that it contains living things in it, commits a transgression which requires Expiation.

Pācittiya 42

Whatsoever monk knowing that a man and a woman are sleeping together in a house, goes there and sits on a couch, commits a transgression which requires Expiation.

Pācittiya 43

Whatsoever monk stands in a solitary covered part of a house in which he knows that a man and a woman are sleeping together commits a transgression which requires Expiation.

Pācittiya 44

Whatsoever monk gives with his own hand food, hard or soft, to a naked or wandering ascetic, male or female, commits a transgression which requires Expiation.

Pācittiya 45

Whatsoever monk goes to see an army drawn up in battle array, commits a transgression which requires Expiation.

Pācittiya 46

If there arises any occasion for a monk to go to a place to see the army, he may remain there for two days. If he remains longer, he commits a transgression which requires Expiation.

Pācittiya 47

If while remaining there for two days, the monk should go to the battle array or should relish in mind the sight of the excellent flag, the excellent troops, or the review, he commits a transgression which requires Expiation.

Pācittiya 48

Whatsoever monk being angry or displeased beats another monk, commits a transgression which requires Expiation.

Pācittiya 49

Whatsoever monk being angry or displeased with another monk threatens him even with his fist, commits a transgression which requires Expiation.

Pācittiya 50

If a monk knowingly conceals the depravity of another monk, he commits a transgression which requires Expiation.

Chapter 6

Summary:
Pleasant, fire, community, not ordained, qualities, talking, novice-monk, disfiguring, a jewel and hot weather.

Pācittiya 51

Whatsoever monk seekong a brawl should say on that account to another monk: “O brother, come here, let us go to the village to beg food, drink and what else is agreeable,” and thereupon without going for alms should say: “O brother, go away, talking with you or sitting with you is not pleasant to me, I prefer sitting alone and talking by myself,” he commits a transgression which requires Expiation.

Pācittiya 52

Whatsoever monk, who is not sick, kindles or causes to be kindled fire for his own comfort, commits a transgression which requires Expiation.

Pācittiya 53

Whatsoever monk gives anything to a monk of a certain community and being thereupon angry or displeased charges him with an offence which involves forfeiture saying: “I gave the thing to the community and not to yourself”, commits a transgression which requires Expiation.

Pācittiya 54

Whatsoever monk lies down for more than two nights in the same place with a person not ordained, commits a transgression which requires Expiation.

Pācittiya 55

Whatsoever monk says: “In this way do I understand the doctrine of the Blessed One that the qualities declared by the Blessed One as obstacles to spiritual progress are not really obstacles,” should be addressed by the company of monks thus: “Say not so, brother; do not bear false witness against the Blessed One, it is not well; the Blessed One did not say so; O brother, the qualities declared as obstacles to spiritual progress do indeed offer obstructionand this has been proclaimed by the Blessed One in various ways.” If that monk when he has thus been addressed by the company of monks abandons his opinion, it is well. If he does not abandon it, he should be admonished a second time and a third time. If he then abandons his opinion, it is well but it he abandons it not, he commits a transgression which requires Expiation.

Pācittiya 56

Whatsoever monk knowing that the monk referred to in the previous rule did not act according to precepts and has not since then abandoned his vicious opinion, welcomes him, talks with him, dwells together with him, eats in company with him or even sleeps with him in one place, commits a transgression which requires Expiation.

Pācittiya 57

Even if a novice-monk says: “This do I know of the doctrine preached by the Blessed One, viz. that the lustful practices which are said to be obstructive of spiritual progress not not really offer obstruction,” should be addressed by the company of monks thus: “O novice-monk, do not say so, do not bear false witness against the Blessed One, it is not well for you to slander the Blessed One; the Blessed One did not say so. O brother novice-monk, it has been declared many a time by the Blessed One that the lustful practices are obstructive of spiritual progress. O novice-monk, you abandon this opinion of yours.” If the novice-monk being thus addressed by the company of monks abandons his opinion, it is well. But if he does not abandon it he should be addressed and admonished a second time and a third time. If he then abandons his opinion, it is well. If he does not, then he should be addressed thus: “O novice-monk, do not from this day forward say that the Blessed One, the Tathāgata, the fully enlightened Buddha, is your teacher; do not occupy the position of a monk, preceptor, or the like; you will, unlike other novice-monks, no longer enjoy the privileges of sleeping with the monks for two night. O dull one, go away, depart!”

Whatsoever monk associates with, talks with or sleeps in one place with a novice-monk who has thus been expelled, committs a transgression which requires Expiation.

Pācittiya 58

If a monk obtains a new robe he must difigure it, choosing one of the three ways of disfigurement, viz. making a part of it blue, red, or orange-colored. If he should make use of the new robe without disfiguring it in any of the three ways, he committs a transgression which requires Expiation.

Pācittiya 59

Whatsoever monk picks up with his own hand or causes another person to pick up, except in a monastery or in a dwelling place, a jewel or anything considered as a jewel, commits a transgression which requires Expiation.

A monk may pick up a jewel or anything considered as a jewel in a monastery or dwelling place with the object of restoring it to its owner. Therein this is the right course.

Pācittiya 60

The Blessed One commanded that a bath should be taken each half-month. A monk who takes it oftener, except on the right occasion, commits a transgression which requires Expiation.

Therein this is the right occasion, viz. one and a half months of summer and the first month of the rains, these two and half months of the hot weather, and when there is sickness, when there is some work and when there are wind and rain.

Chapter 7

Summary:
Brute, regret, finger, sport, together with, frightening, hiding, not formally given, groundless and going on a journey without there being any man.

Pācittiya 61

Whatsoever monk deliberately deprives an animal of its life, commits a transgression which requires Expiation.

Pācittiya 62

Whatsoever monk somehow speaks deliberately of another monk that he does not feel happiness even for a moment and produces on that account regrets in him, commits a transgression which requires Expiation.

Pācittiya 63

If a monk pokes a person with his finger, he commits a transgression which requires Expiation.

Pācittiya 64

If a monk sports in water, he commits a transgression which requires Expiation.

Pācittiya 65

Whatsoever monk sleeps together with a woman in the same place, commits a transgression which requires Expiation.

Pācittiya 66

Whatsoever monk frightens another monk, or makes him, even in fun, be at a loss as to what to do, commits a transgression which requires Expiation.

Pācittiya 67

Whatsoever monk hides or causes to hide the bowl robe, mat, needle or girdle or any other requisites of an ascetic life belonging to a monk, nun, monk-pupil, novice-monk or novice-nun, unless there is reason to do so, commits a transgression which requires Expiation.

Pācittiya 68

Whatsoever monk having presented a robe to another monk continues to use it as if not formally given, commits a transgression which requires Expiation.

Pācittiya 69

Whatsoever monk being angry or displeased brings against a sinless pious monk a charge of “suspension from monkhood” which is groundless, commits a transgression which requires Expiation.

Pācittiya 70

Whatsoever monk goes on a journey together with a woman even to the nearest village, without there being any other man, commits a transgression which requires Expiation.

Chapter 8

Summary:
Robbers, under twenty years of age, digging, invitation, training, quarrelling, going away without saying anything, discourtesy, drinking and at a wrong time.

Pācittiya 71

Whatsoever monk journeys by appointment along the same route with a caravan of robbers, even as far as the next village, commits a transgression which requires Expiation.

Pācittiya 72

Whatsoever monks admit into a full monk’s order any person under twenty years of age, commit a transgression which requires Expiation.

The ordination of the person is invalid and the monks too are disgraced. Therein this is the right course.

Pācittiya 73

Whatsoever monk digs earth with his own hands or employs another person to dig it, commits a transgression which requires Expiation.

Pācittiya 74

A monk may accept an invitation for four months. It he accepts it for a longer period he commits a transgression which requires Expiation.

Exception is to be made in the case of separate invitations, repeated invitations, an invitation on a special occasion and a perpetual invitation. Therein this is the right course.

Pācittiya 75

Whatsoever monk being addressed by a company of monks thus: “Brother, you should train yourself in this course or study”, should answer thus: “By your words I shall not submit myself to the training until I have made enquiries regarding it with monks who are depositaries of laws, precepts and tables of contents: you are like children unwise, unlearned, and stupid”—commits a transgression which requires Expiation.

A monk, even if he is desirous of attaining omniscience, should submit himself to the training. The monks who are depositaries of laws, precepts and tables of contents should also be interrogated.

Therein this is the right course.

Pācittiya 76

Whatsoever monk sits in silence overhearing when monks are quarrelling, making a disturbance, showing disagreements or are engaged in a dispute, with the sole intention of knowing whatever they utter, commits a transgression which requires Expiation.

Pācittiya 77

Whatsoever monk, when the community of monks is engaged in a formal inquiry, rises from his seat and goes away without saying anything to the monks who remain, unless there is a reason to do so, commits a transgression which requires Expiation.

Pācittiya 78

If the monk (referred to in the previous rule) does not show any courtesy, he commits a transgression which requires Expiation.

Pācittiya 79

If a monk drinks corn-beer or distilled liquor so as to be intoxicated, he commits a transgression which requires Expiation.

Pācittiya 80

Whatsoever monk entering a village at a wrong time does not speak a word to the monk who resides there, unless there is reason to do so, commits a transgression which requires Expiation.

Chapter 9

Summary:
Receiving meal, dawn, first time, needle-case, mat, itches, garment, and the Sugata’s robe.

Pācittiya 81

Whatsoever monk, who has been invited to a house to receive his meal, goes on walking to other houses either before the meal time or after the meal time without saying anything to the inviter, unless there is reason to do so, commits a transgression which requires Expiation.

Pācittiya 82

Whatsoever monk very early in the morning before the rise of the dawn, when jewels and things considered as jewels have not yet been collected, is seen going away from the door or threshold of the house of an anointed kṣatriya king, unless there is reason to do so, commits a transgression which requires Expiation.

Pācittiya 83

Whatsoever monk, when at the half- month the Prātimokṣa-sūtra is being recited, should say thus: “O brethren, now for the first time do I notice that ‘this’ rule is embodied in the Scripture and is included in it”; and if other monks should observe concerning that monk thus: “This monk has sat at the recitation of the Prātimokṣasūtra twice or thrice, not to say oftener, he should not be overlooked for betraying this ignorance, but he should be dealt with according to the law for the offence he has committed”; regret should be expressed for him thus: “O brother, this is an evil, this is a loss to you that when the Prātimokṣasūtra is recited you do not listen to it with reverence, you do not consider it something superior and holy you do not attend to it with care, you do not get it impressed in your mind, you do not incline your ear to it, and you do not meditate on it with all your hearts” The monk for whom the regret is expressed commits a transgression which requires Expiation.

Pācittiya 84

Whatsoever monk causes a needle-case to be made of ivory, bone or horn commits a transgression which requires Expiation. The needle-case so made should be broken

Pācittiya 85

When a monk is having a bedstead or chair made for the monkhood he should make its legs eight fingers in height, according to the Buddha’s fingers, exclusive of the portion inside the bed or chair. He who exceeds that limit commits a transgression which requires Expiation.

The excessive portion of the bedstead or chair so made must be cut off.

Pācittiya 86

Whatsoever monk makes or causes to be made for the monkhood a bedstead or chair stuffed with cotton, commits a transgression which requires Expiation.

From the bedstead or chair so stuffed, cotton should be taken out.

Pācittiya 87

When a monk prepares a carpet to sit upon, it must be of the right measure. Herein this is the right measure, viz. two of Buddha’s spans in length, one and a half in breadth and one span in the borders. If he exceeds that limit he commits a transgression which requires Expiation.

The excessive portion of the carpet so made should be cut off.

Pācittiya 88

Whatsoever monk is to make a cloth to cover itches it must be made of the right measure. Herein this is the right measure of the itch-covering cloth: in length four spans and in width two spans, according to the Buddha’s span. If he exceeds that limit he commits a transgression which requires Expiation.

The excessive portion of the cloth so made should be cut off.

Pācittiya 89

If a monk is to make a garment for the rainy season it must be of the right measure. Herein this is the right measure of the rain-garment: in length six spans and in breadth two spans and a half, according to the Buddha’s span. If he exceeds that limit he commits a transgression which requires Expiation.

The excessive portion of the garment so made should be cut off.

Pācittiya 90

Whatsoever monk in going to have a robe made of tne dimensions of the Sugata’s robe makes it larger, commits a transgression which requires Expiation.

Herein this is the measure of the Sugata’s robe: in length ten spans and in breadth six spans, according to the Sugata’s span.


O brethren, I have recited the ninety rules regarding transgressions which require Expiation. In this respect do I ask my brethren: “Are you perfectly pure?” A second time and a third time do I ask my brethren: “Are you perfectly pure?” The bretheren are perfectly pure in respect of them. Therefore they do not say anything. So do I understand.

Rules regarding Matters to be confessed

Summary:
Village, another house, learner’s household and solitary place. The rules of confession as to these four matters were proclaimed by Buddha, the beneficent speaker.

Here are, O bretheren, four rules regarding matters to be Confessed as known from the Prātimokṣa-sūtra recited each half-month.

Pātidesanīya 1

Whatsoever monk, when a nun not related to him is on the highway during her visit to a village for alms, accepts from her with his own hand food, either soft or hard, and drinks or eats it, should go to a grove outside and make a confession to the monks thus: “O brethren, I have perpetrated a low and unbecoming act which ought to be confessed and so do I confess it.” This is a matter which ought to be Confessed.

Pātidesanīya 2

When many monks invited to a layman’s house are eating, if a certain nun staying there says: “Here give soup, here give rice, here give pulses, here give again”, she should be exhorted by the monks thus: “Stand aside, sister, for a while until the monks should finish eating.” If even a single monk does not dare to exhort the nun in the above way, then all those monks going to an outside grove should make a confession to the monks thus: “O brethren, we have committed a low and unbecoming act which ought to be confessed and so do we confess it.” This is a matter which ought to be Confessed.

Pātidesanīya 3

Whatsoever monk accepts with his own hand food, either soft or hard, in a learner’s household which has been declared by the monkhood to be under learner’s regulations, without having been previously invited, and drinks or eats it, should go to an outside grove and make a confession to the monks thus: “O brethren, I have committed a low and unbecoming act which ought to be confessed and so do I confess it.” This is a matter which ought to be Confessed.

Pātidesanīya 4

Whatsoever monk, while he is dwelling in a hermitage situated in a region which is solitary, insecure and beset with various dangers, accepts food, soft or hard, of which he was not previously informed, in the outside grove the life of the man who offers food being thus exposed to danger, and drinks or eats it, should go to the outside grove and make a confession to the monks thus: “O brethren, I have committed a low and unbecoming act which ought to be confessed and so do I confess it.” This is a matter which ought to be Confessed.


O brethren, I have recited the four rules regarding matters which ought to be Confessed. In this respect do I ask my brethren: “Are you perfectly pure therein?” A second time and a third time do I ask my brethren “Are you perfectly pure therein?” The brethren are perfectly pure therein. Therefore they do not say anything. So do I understand.

Many Rules which must be Learnt

Chapter 1

Summary:
Seven rules regarding the under-garment, three rules regarding the upper-garment, five rules regards the belting, etc., five rules regarding the head-cover, etc., five rules regarding jumping, etc., five rules regarding the body, etc., nine rules regarding sitting down, and eight rules regarding giving and taking.

O brethren, here are many rules which must be Learnt as known from the Prātimokṣasūtra recited each half-month.

Śaikṣa 1

I shall put on my under-garment all around me.

Śaikṣa 2

I shall put on my under-garment so that it is not tucked up too much.

Śaikṣa 3

I shall put on my under-garment so that it is not let down too much (to drag on the ground).

Śaikṣa 4

I shall put on my under-garment so that it does not hang down like the trunk of an elephant.

Śaikṣa 5

I shall put on my under-garment so that it is not folded up like the leaf of a palm tree.

Śaikṣa 6

I shall put on my under-garment so that it does not appear like the beards of barley.

Śaikṣa 7

I shall put on my under-garment so that it does not appear like the expanded head of a snake.

Śaikṣa 8

I shall put on my upper-garment all around me.

Śaikṣa 9

I shall put on my upper-garment so that it is not tucked up too much.

Śaikṣa 10

I shall put on my upper-garment so that it is not let down too much.

Śaikṣa 11

I shall go admidst the houses with my clothes well tied.

Śaikṣa 12

I shall go admidst the houses with my clothes well put on.

Śaikṣa 13

I shall go admidst the houses speaking few words.

Śaikṣa 14

I shall go admidst the houses without moving my eyes hither and thither.

Śaikṣa 15

I shall go admidst the houses looking only as high as a yoke.

Śaikṣa 16

I shall go admidst the houses without covering my head.

Śaikṣa 17

I shall go admidst the houses without making any grimaces.

Śaikṣa 18

I shall go admidst the houses without pressing my head to my shoulders .

Śaikṣa 19

I shall go admidst the houses without folding together my hands upon my neck.

Śaikṣa 20

I shall go admidst the houses without folding together my hands upon my arms.

Śaikṣa 21

I shall go admidst the houses without taking any jump.

Śaikṣa 22

I shall go admidst the houses without stretching my limbs.

Śaikṣa 23

I shall go amidst the houses without squatting.

Śaikṣa 24

I shall go amidst the houses without leaning on my breast.

Śaikṣa 25

I shall go amidst the houses without leaning to my side.

Śaikṣa 26

I shall go amidst the houses without jerking my body.

Śaikṣa 27

I shall go amidst the houses without shaking my hands.

Śaikṣa 28

I shall go amidst the houses without moving my head.

Śaikṣa 29

I shall go amidst the houses without putting together my arms.

Śaikṣa 30

I shall go amidst the houses without complicating my hands.

Śaikṣa 31

While amidst the houses I shall not sit down on a couch without being invited.

Śaikṣa 32

While amidst the houses I shall not occupy a seat without an examination of it.

Śaikṣa 33

While amidst the houses I shall not get down on a seat with the weight of my whole body.

Śaikṣa 34

While amidst the houses I shall not sit down laying my feet one above the other.

Śaikṣa 35

While amidst the houses I shall not sit down laying my thighs one above the other.

Śaikṣa 36

While amidst the houses I shall not sit down laying my ankles one above the other.

Śaikṣa 37

While amidst the houses I shall not sit down contracting my feet.

Śaikṣa 38

While amidst the houses I shall not sit down stretching out my feet.

Śaikṣa 39

While amidst the houses I shall not sit down making my genitals visible.

Śaikṣa 40

I shall take my meal in a decent manner.

Śaikṣa 41

I shall not cover my meal.

Śaikṣa 42

I shall not make my bowl brimful with sauce.

Śaikṣa 43

I shall look into the bowl and its borders.

Śaikṣa 44

I shall not hold forth the bowl until the meal, hard or soft, has come.

Śaikṣa 45

I shall not out of greediness cover up the rice with sauce.

Śaikṣa 46

I shall not out of greediness cover up the sauce with the rice.

Śaikṣa 47

I shall not hold a bowl (plate) over the meal, hard or soft.

Chapter 2

Summary:
Six rules regarding good eating, five rules regarding tsu-tsu, etc., and five rules regarding the licking of hand, etc.

Śaikṣa 48

I shall eat up my meal in a handsome manner.

Śaikṣa 49

The bits eaten shall not be too small.

Śaikṣa 50

The bits eaten shall not be too large.

Śaikṣa 51

The bits eaten shall be of a moderate size.

Śaikṣa 52

The mouth shall not be opened wide until the bits have been eaten up.

Śaikṣa 53

Nothing should be spoken while the mouth is filled with the bits.

Śaikṣa 54

I shall not make tsu-tsu noise.

Śaikṣa 55

I shall not make cag-cag noise.

Śaikṣa 56

I shall not make hu-hu noise.

Śaikṣa 57

I shall not make phu-phu noise.

Śaikṣa 58

I shall not eat by lolling out my tongue.

Śaikṣa 59

I shall not prefer one kind of corn to another.

Śaikṣa 60

I shall not prefer one kind of taste to another.

Śaikṣa 61

I shall not plaster my cheeks (with the remains of food).

Śaikṣa 62

I shall not lick my palate.

Śaikṣa 63

I shall eat without cutting my mouthfuls into several pieces.

Śaikṣa 64

I shall not lick my hand.

Śaikṣa 65

I shall not lick my bowl.

Śaikṣa 66

I shall not shake my hands.

Śaikṣa 67

I shall not shake my bowl.

Śaikṣa 68

I shall not eat my food making it a sort of pagoda.

Chapter 3

Summary:
Four rules relating to upbraiding, etc., ten rules relating to the begging bowl, five rules as to standing, etc., five rules regarding the covered head, etc., five rules regarding the wearing of braided hair, etc., five rules regarding the riding on an elephant, etc., six rules regarding the holding of a staff, etc in the hand, and four rules for the sick.

Śaikṣa 69

I shall not look on the bowl of a monk that sits by me with an intention of criticizing him.

Śaikṣa 70

I shall not take into my hand a water-pot while my hand is soiled with the leavings of a meal.

Śaikṣa 71

I shall not pour out water soiled with the leavings of meal on a monk that sits by me.

Śaikṣa 72

I shall not pour out water soiled with the leavings of a meal into (the inner court of) a house without the permission of the master of the house.

Śaikṣa 73

I shall not pour out pour out the remains of a meal from the inside of my bowl.

Śaikṣa 74

I shall not place my bowl on the ground without any support.

Śaikṣa 75

I shall lay my bowl not on a precipice, nor in an abyss, nor on a steep declivity.

Śaikṣa 76

I shall not wash my bowl in a standing posture.

Śaikṣa 77

I shall wash my bowl not on a precipice, nor in an abyss, nor on a steep declivity.

Śaikṣa 78

I shall not fetch water in my begging bowl from a rapid river drawing it against the current.

Śaikṣa 79

Standing I shall not teach Dharma to a person who remains sitting, unless he is sick.

Śaikṣa 80

I shall not teach Dharma to a person who remains lying down, unless he is sick.

Śaikṣa 81

Sitting on a low seat I shall not teach Dharma to a person who occupies a high seat, unless he Is sick.

Śaikṣa 82

While going behind I shall not teach Dharma to a person who goes before me, unless he is sick.

Śaikṣa 83

Walking on the edge of a road I shall not preach religion to a person who is walking on the road, unless he is sick.

Śaikṣa 84

I shall not teach Dharma to a person whose head is covered, unless he is sick.

Śaikṣa 85

I shall not teach Dharma to a person whose garment is tucked up, unless he is sick.

Śaikṣa 86

I shall not teach Dharma to a person who is embracing another, unless he is sick.

Śaikṣa 87

I shall not teach Dharma to a person who folds his hands together upon his neck, unless he is sick.

Śaikṣa 88

I shall not teach Dharma to a person who folds up his arms, unless he is sick.

Śaikṣa 89

I shall not teach Dharma to a person who wears braided hair, unless he is sick.

Śaikṣa 90

I shall not teach Dharma to a person who wears a cap, unless he is sick.

Śaikṣa 91

I shall not teach Dharma to a person who has a diadem on his head, unless he is sick.

Śaikṣa 92

I shall not teach Dharma to a person who has a garland round his head, unless he is sick.

Śaikṣa 93

I shall not teach Dharma to a person whose head is wrapped round, unless he is sick.

Śaikṣa 94

I shall not teach Dharma to a person who is mounted on an elephant, unless he is sick.

Śaikṣa 95

I shall not teach Dharma to a person who is mounted on a horse, unless he is sick.

Śaikṣa 96

I shall not teach Dharma to a person who is carried in a palanquin, unless he is sick.

Śaikṣa 97

I shall not teach Dharma to a person who is sitting in a carriage, unless he is sick.

Śaikṣa 98

I shall not teach Dharma to a person who puts on high-heeled shoes, unless he is sick.

Śaikṣa 99

I shall not teach Dharma to a person who holds a staff in his hand, unless he is sick.

Śaikṣa 100

I shall not teach Dharma to a person who holds an umbrella in his hand, unless he is sick.

Śaikṣa 101

I shall not teach Dharma to a person who holds a weapon in his hand, unless he is sick.

Śaikṣa 102

I shall not teach Dharma to a person who holds a sword in his hand, unless he is sick.

Śaikṣa 103

I shall not teach Dharma to a person who holds a battle-axe in his hand, unless he is sick.

Śaikṣa 104

I shall not teach Dharma to a person who puts on a coat of mail, unless he is sick.

Śaikṣa 105

I shall not discharge ordure and urine in a standing posture, unless I am sick.

Śaikṣa 106

I shall not cast ordure, urine, spittle, snivel, snot or vomited matter into the water, unless I am sick.

Śaikṣa 107

I shall not cast ordure, urine, spittle snot or vomited matter into a place covered with green grass, unless I am sick.

Śaikṣa 108

I shall not climb higher on a tree than the height of a full-grown man, unless I am urged by any danger.


O brethren, I have recited the many rules which must be Learnt. In respect of them I ask: “Are you perfectly pure therein?” A second time and a third time I ask: “Are you perfectly pure therein!” In this matter the brethren are perfectly pure, therefore they do not say anything. So do I understand.

Seven Rules for the Settlement of Disputes

Summary:
In presence, by recollection, not being out of mind, by majority, by inquiry into the true nature, by covering over as with grass, and by an undertaking.

O brethren, here are the seven rules for Settling disputes known from the Prātimokṣasūtra recited each half-month.

Adhikaraṇaśamatha 1

In case of a dispute fit to be Settled in presence, the Proceedings must be conducted in the presence of the parties concerned.

Adhikaraṇaśamatha 2

In case of a dispute fit to be Settled from recollection, the Proceedings must be conducted from the recollection of the Person accused.

Adhikaraṇaśamatha 3

In case of a dispute fit to be Settled for a person who is no longer out of his mind, the proceedings must be conducted on the notion that the person is no longer out of his mind.

Adhikaraṇaśamatha 4

In case of a dispute fit to be Settled by a majority of the monks, the proceedings must be conducted by the majority

Adhikaraṇaśamatha 5

In case of a dispute fit to be Settled with an inquiry into its true nature, the proceedings must be conducted with the inquiry.

Adhikaraṇaśamatha 6

In case of a dispute fit to be Settled by being covered over as with grass, the proceedings must be conducted covering it over as with grass.

Adhikaraṇaśamatha 7

In case of a dispute fit to be Settled by an undertaking the proceedings must be conducted by the undertaking of the accused.

If disputes do arise these should be settled—perfectly settled—by means of the above-mentioned seven rules for the Settlement of disputes according to the precept, the law and the instruction of the Teacher.


O brethren, I have recited the seven rules for the Settlement of disputes. In respect of them I ask my brethren: “Are you perfectly pure therein?” A second time and a third time I ask my brethren: “Are you perfectly pure therein?" In this respect the brethren are perfectly pure. Therefore they do not say anything. So do I understand.


O brethren!

Finished is the recitation of the Introduction to the Prātimokṣasūtra.

Finished is the recitation of the four rules of Defeat.

Finished is the recitation of the thirteen rules as to suspension from Monkhood.

Finished is the recitation of the two rules regarding Undetermined Matters.

Finished is the recitation of the thirty rules regarding transgressions which involve Forfeiture.

Finished is the recitation of the ninety rules regarding transgressions which require Expiation.

Finished is the recitation of the four rules regarding matters which must be Confessed

Finished is the recitation of the many rules—one hundred and twelve—which must be Learnt.

Finished is the recitation of the seven rules for the Setllement of Disputes.

Bhagavān Tathāgata Arhat Samyak-sambuddha delivered these rules which belong to and are included in the Scripture.

There may arise other rules which accord with the Faith. These too you should reconcile yourselves to, agree to, rejoice in, cherish in your heart without dispute, remember and carefully observe.

Concluding Verses

The Buddhas say that patience is the excellent penance
and that it is the best Nirvana:
he is not one gone forth who injures others,
and he is not an ascetic who insults others. 23

Just as a person who possesses eyes
and locomotion escapes all dangers,
so do you avoid all transgressions in this world
by leading the life of a wise man. 24

Not to blame, not to injure,
to live restrained under the law,
to be moderate in eating,
to sleep and sit alone
and to dwell on the highest thoughts—
this is indeed the teaching of the Buddhas. 25

Just as a bee alights on a flower
and destroys not its colour nor its scent,
but taking a sip departs,
so let a sage dwell in his village. 26

A sage notices neither the perversities of others
nor what others do or leave undone,
but he should look only to his own conduct,
whether that be right or not. 27

A person who conceives the highest thoughts,
studies the fundamental characteristics of a saint,
and thinks continuously of peace,
attains Nirvāṇa the final repose. 28

Merit greatly increases in one who is charitable,
there is no enemy to one who is well restrained,
a pious person shuns all transgressions
and one whose troubles are over attains Nirvāṇa. 29

Not to commit any transgression,
to practise virtue and to cleanse one’s mind,
that is the teaching of the Buddhas. 30

Good is the restraint of the body,
the restraint in speech is good,
so good is the restraint of the mind,
restraint in all things is good.
A monk restrained in all things is freed from sorrows. 31

He who guards his speech, restrains his mind
and lets not these his body practice any evil—
being cleansed in his activity in these three directions—
attains the road preached by the sages. 32

Vipassī the perfect seer,
Sikhī the holder of a charming crest,
Viśvabhu the protector of all,
Krakucchanda the breaker of the chain of transmigration,
Kanakamuni the golden sage,
Kāśyapa the keeper of light
and Śākya-muni Gautama the god of gods—
these seven celebrated Lords of the universe,
great Protectors and wise Heroes,
taught and spread the Prātimokṣasūtra in full details. 33 34

It is revered by all the Buddhas and Śrāvakas.
By showing reverence to it do you
attain Nirvāṇa which is uncaused. 35

Arise, commence a new course of life,
turn to the religion of Buddha
and subdue the army of the lord of death
just as an elephant demolishes a house of reeds. 36

One who conscientiously practises this disciplinary doctrine,
will put an end to all sufferings
by avoiding the cycle of births. 37

To help one another in keeping the moral laws
and to disseminate the doctrine,
this Sutra of Prātimokṣa should be recited
and the cleansing of transgressions should be effected
by the community of monks. 38

Those for whom the Sutra has been recited
and for whom the cleansing of transgressions has been prescribed
should keep these moral laws,
just as a gaur preserves its tail. 39

Whatever merit I have achieved
by reciting the Prātimokṣasūtra,
by that may the entire world
attain the position of the Great Sage. 40

The Sūtra of Prātimokṣa is finished.

It was translated (into Tibetan) by Jinamitra, a great master of the Vinaya of the Ārya Mūlasarvāstivāda school and Vaibhāṣika teacher of Kāśmīra—with the co-operation of the Tibetan official interpreter and reviser venerable Kluji-rgyal-mtshan of the town of Cog-gru.