Part 1 · Pali Canon (Tipiṭaka) – English & Pāli · Verses Across
Buddhism · Vinaya Pitaka · Monastic Discipline
Part 1
Theravāda Bhikkhupātimokkha
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Preliminaries
Pubbakaraṇaṁ
Sweeping and lamps, setting up of water and seats; these are to be done before the observance-day ceremony.
Sammajjanī padīpo ca, udakaṁ āsanena ca; Uposathassa etāni, “pubbakaraṇa”nti vuccati.
Preliminary duties
Pubbakiccaṁ
Consent, purity, knowing the season, and counting the monks, instruction; these are called the preliminary duties of the observance-day ceremony.
Chanda, pārisuddhi, utukkhānaṁ, bhikkhugaṇanā ca ovādo; Uposathassa etāni, “pubbakicca”nti vuccati.
The factors of readiness
Pattakallaaṅgā
It is the observance day, all the monks who should be present have arrived, there are no shared offenses, and there is no one there who should not be present. This is called readiness.
Uposatho, yāvatikā ca bhikkhū kammappattā; Sabhāgāpattiyo ca na vijjanti; Vajjanīyā ca puggalā tasmiṁ na honti, “pattakalla”nti vuccati.
“Having completed the duties to be done beforehand and the preliminary duties, with the assent of the monks’ community, one and all, with offenses confessed, I invite the recitation of the Monastic Code.”
“Please, venerables, I ask the Sangha to listen. Today is the observance day, the fifteenth. If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code.
What is the preliminary duty of the Sangha? The venerables should declare their purity. I will recite the Monastic Code. Everyone present should listen to it and attend carefully. Anyone who has committed an offense should reveal it. If you haven’t committed any offense, you should remain silent. If you are silent, I will regard you as pure. Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering. If a monk remembers an offense while the announcement is being made up to the third time, but doesn’t reveal it, he is lying in full awareness. Lying in full awareness is called an obstacle by the Buddha. A monk who remembers an offense and is seeking purification should therefore reveal it. When it’s revealed, he will be at ease.
Venerables, the introduction has been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The introduction is finished.
If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.
If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him— the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, ‘You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief’— he too is expelled and excluded from the community.
If a monk intentionally kills a human being or seeks an instrument of death for them or praises death or incites someone to die, saying, ‘My friend, what’s the point of this miserable and difficult life? Death is better for you than life!’— thinking and intending thus, if he praises death in many ways or incites someone to die— he too is expelled and excluded from the community.
Expulsion 4: falsely claiming a superhuman quality
Pārājika 4. Uttarimanussadhamma
If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, ‘This I know, this I see,’ but after some time—whether he is questioned or not, but having committed the offense and seeking purification—should say: ‘Not knowing I said that I know, not seeing that I see; what I said was empty and false,’ then, except if it is due to overestimation, he too is expelled and excluded from the community.
Venerables, the four rules on expulsion have been recited. If a monk commits any one of them, he is no longer part of the community of monks. As before, so after: he’s expelled and excluded from the community. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The offenses entailing expulsion are finished.
If a monk, overcome by lust and with a distorted mind, makes physical contact with a woman—holding her hand or hair, or touching any part of her body—he commits an offense entailing suspension.
If a monk, overcome by lust and with a distorted mind, speaks indecent words to a woman, as a young man might to a young woman and referring to sexual intercourse, he commits an offense entailing suspension.
Suspension 4: encouraging a woman to satisfy one’s desires
Saṅghādisesa 4. Attakāmapāricariya
If a monk, overcome by lust and with a distorted mind, encourages a woman to satisfy his own desires, saying, ‘Sister, she provides the highest service who in this way satisfies one like me, who is virtuous, celibate, and of good character,’ and if it is a reference to sexual intercourse, he commits an offense entailing suspension.
If a monk acts as a matchmaker, conveying a man’s intention to a woman or a woman’s intention to a man, for marriage or for an affair, even if just a brief one, he commits an offense entailing suspension.
When a monk, by means of begging, builds a hut without a sponsoring owner and intended for himself, it is to be no more than twelve standard handspans long and seven wide inside. He must have monks approve a site where no harm will be done and which has space on all sides. If a monk, by means of begging, builds a hut on a site where harm will be done and which lacks space on all sides, or he does not have monks approve the site, or he exceeds the right size, he commits an offense entailing suspension.
When a monk builds a large dwelling with a sponsoring owner and intended for himself, he must have monks approve a site where no harm will be done and which has space on all sides. If a monk builds a large dwelling on a site where harm will be done and which lacks space on all sides, or he does not have monks approve the site, he commits an offense entailing suspension.
Suspension 8: making a groundless accusation out of anger
Saṅghādisesa 8. Duṭṭhadosa
If a monk who is angry and displeased groundlessly charges a monk with an offense entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the legal issue is groundless, and he admits to his ill will, he commits an offense entailing suspension.
Suspension 9: making a groundless accusation out of anger, using a pretext
Saṅghādisesa 9. Aññabhāgiya
If a monk who is angry and displeased, uses an unrelated legal issue as a pretext to charge a monk with an offense entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the legal issue is unrelated and was used as a pretext, and he admits to his ill will, he commits an offense entailing suspension.
If a monk pursues schism in a united Sangha or persists in taking up a legal issue conducive to schism, the monks should correct him like this: ‘Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.’ If that monk continues as before, the monks should press him up to three times to make him stop. If he then stops, all is well. If he does not stop, he commits an offense entailing suspension.
Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo “māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi, sametāyasmā saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti, evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, saṅghādiseso.
Suspension 11: siding with a schismatic
Saṅghādisesa 11. Bhedānuvattaka
That monk may have one, two, or three monks who side with him and support him, and they may say, ‘Venerables, don’t correct this monk. He speaks in accordance with the Teaching and the training. And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.’ The monks should correct those monks like this: ‘No, venerables, this monk speaks contrary to the Teaching and the training. And don’t consent to schism in the Sangha. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.’ If those monks continue as before, the monks should press them up to three times to make them stop. If they then stop, all is well. If they do not stop, they commit an offense entailing suspension.
Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā, te evaṁ vadeyyuṁ “māyasmanto etaṁ bhikkhuṁ kiñci avacuttha, dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu, amhākañceso bhikkhu chandañca ruciñca ādāya voharati, jānāti, no bhāsati, amhākampetaṁ khamatī”ti, te bhikkhū bhikkhūhi evamassu vacanīyā “māyasmanto evaṁ avacuttha, na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī, māyasmantānampi saṅghabhedo ruccittha, sametāyasmantānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti, evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṁ, te bhikkhū bhikkhūhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ, iccetaṁ kusalaṁ, no ce paṭinissajjeyyuṁ, saṅghādiseso.
Suspension 12: being difficult to correct
Saṅghādisesa 12. Dubbaca
If a monk is difficult to correct, and he makes himself incorrigible when legitimately corrected by the monks concerning the training rules that are recited, saying, ‘Venerables, don’t say anything to me, either good or bad, and I won’t say anything to you, either good or bad. Please refrain from correcting me,’ then the monks should correct him like this: ‘Be easy to correct, venerable, not incorrigible. And please give legitimate correction to the monks, and the monks will do the same to you. For it’s in this way that the Buddha’s community has grown, that is, through mutual correction and mutual clearing of offenses.’ If that monk continues as before, the monks should press him up to three times to make him stop. If he then stops, all is well. If he does not stop, he commits an offense entailing suspension.
If a monk who lives supported by a village or town is a corrupter of families and badly behaved, and his bad behavior has been seen and heard about, and the families corrupted by him have been seen and heard about, then the monks should correct him like this: ‘Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.’ If he replies, ‘You’re acting out of favoritism, ill will, confusion, and fear. Because of this sort of offense, you only banish some, but not others,’ then the monks should correct him like this: ‘No, venerable, the monks are not acting out of favoritism, ill will, confusion, and fear. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.’ If that monk continues as before, the monks should press him up to three times to make him stop. If he then stops, all is well. If he does not stop, he commits an offense entailing suspension.
Bhikkhu paneva aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati kuladūsako pāpasamācāro, tassa kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tena duṭṭhāni dissanti ceva suyyanti ca, so bhikkhu bhikkhūhi evamassa vacanīyo “āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyasmā imamhā āvāsā, alaṁ te idha vāsenā”ti, evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṁ vadeyya “chandagāmino ca bhikkhū, dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṁ pabbājenti, ekaccaṁ na pabbājentī”ti, so bhikkhu bhikkhūhi evamassa vacanīyo “māyasmā evaṁ avaca, na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino, āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyasmā imamhā āvāsā, alaṁ te idha vāsenā”ti, evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, saṅghādiseso.
Venerables, the thirteen rules on suspension have been recited, nine being immediate offenses, four after the third announcement. If a monk commits any one of them, he is to undergo probation for the same number of days as he knowingly concealed that offense. When this is completed, he must undertake the trial period for a further six days. When this is completed, he is to be rehabilitated wherever there is a sangha of at least twenty monks. If that monk is rehabilitated by a sangha of even one less than twenty, that monk is not rehabilitated and those monks are blameworthy. This is the proper procedure. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on offenses entailing suspension is finished.
Uddiṭṭhā kho āyasmanto terasa saṅghādisesā dhammā nava paṭhamāpattikā, cattāro yāvatatiyakā. Yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā yāvatīhaṁ jānaṁ paṭicchādeti, tāvatīhaṁ tena bhikkhunā akāmā parivatthabbaṁ. Parivutthaparivāsena bhikkhunā uttari chārattaṁ bhikkhumānattāya paṭipajjitabbaṁ, ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṁ bhikkhuṁ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṁ tattha sāmīci. Tatthāyasmante pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti. Saṅghādiseso niṭṭhito
The recitation of the undetermined rules
Aniyatuddeso
Venerables, these two undetermined rules come up for recitation.
Ime kho panāyasmanto dve aniyatā dhammā uddesaṁ āgacchanti.
Undetermined 1: sitting with a woman in a concealed place
Aniyata 1. Paṭhamaaniyata
If a monk sits down in private alone with a woman on a concealed seat suitable for the deed, and a trustworthy female lay follower sees him and accuses him of an offense entailing expulsion, an offense entailing suspension, or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these three or according to what that trustworthy female lay follower has said. This rule is undetermined.
Although a seat is not concealed, nor suitable for the deed, it may be suitable for speaking indecently to a woman. If a monk sits down on such a seat in private alone with a woman, and a trustworthy female lay follower sees him and accuses him of an offense entailing suspension or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these two or according to what that trustworthy female lay follower has said. This rule too is undetermined.
Venerables, the two undetermined rules have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on undetermined offenses is finished.
When his robe is finished and the robe season has ended, a monk should keep an extra robe for ten days at the most. If he keeps it longer than that, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 2: staying apart from one’s robes
Nissaggiya Pācittiya 2. Udosita
When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 3: keeping extra robe-cloth beyond a month
Nissaggiya Pācittiya 3. Akālacīvara
When his robe is finished and the robe season has ended, if out-of-season robe-cloth is offered to a monk, he may receive it if he wishes. If he receives it, he should quickly make a robe. If there is not enough cloth, but he is expecting more, he should keep it at most one month to make up the lack. If he keeps it longer than that, then even if he expects more cloth, he commits an offense entailing relinquishment and confession.
Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine bhikkhuno paneva akālacīvaraṁ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṁ, paṭiggahetvā khippameva kāretabbaṁ, no cassa pāripūri, māsaparamaṁ tena bhikkhunā taṁ cīvaraṁ nikkhipitabbaṁ ūnassa pāripūriyā satiyā paccāsāya. Tato ce uttari nikkhipeyya satiyāpi paccāsāya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 4: having a nun wash a used robe
Nissaggiya Pācittiya 4. Purāṇacīvara
If a monk has an unrelated nun wash, dye, or beat a used robe, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 6: asking an unrelated person for a robe
Nissaggiya Pācittiya 6. Aññātakaviññatti
If a monk asks an unrelated male or female householder for a robe, except on an appropriate occasion, he commits an offense entailing relinquishment and confession. These are the appropriate occasions: his robes are stolen or his robes are lost.
Relinquishment and confession 7: accepting too many robes
Nissaggiya Pācittiya 7. Tatuttari
If an unrelated male or female householder invites that monk to take many robes, he should accept at most one sarong and one upper robe. If he accepts more than that, he commits an offense entailing relinquishment and confession.
Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya, santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 8: requesting a fine robe from a fund
Nissaggiya Pācittiya 8. Paṭhamaupakkhaṭa
If a male or female householder has set aside a robe fund for an unrelated monk, thinking, ‘With this robe fund I will buy robe-cloth and give it to monk so-and-so;’ and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying, ‘Please use this robe fund to buy such-and-such robe-cloth and then give it to me,’ and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 9: requesting a fine robe from a combined fund
Nissaggiya Pācittiya 9. Dutiyaupakkhaṭa
If two male or female householders have set aside separate robe funds for an unrelated monk, thinking, ‘With these separate robe funds we’ll buy separate robe-cloths and give them to monk so-and-so;’ and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying, ‘Please put these separate robe funds together to buy such-and-such robe-cloth and then give it to me,’ and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 10: excessive prompting to get a robe
Nissaggiya Pācittiya 10. Rāja
If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying, ‘Buy robe-cloth with this robe fund and give it to monk so-and-so,’ and the messenger goes to that monk and says, ‘Venerable, I have brought a robe fund for you. Please receive it,’ then that monk should reply, ‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’ If that messenger says, ‘Is there anyone who provides services for you?’ the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say, ‘They provide services for the monks.’ If the messenger instructs that service provider and then returns to the monk and says, ‘Venerable, I have instructed the service provider you pointed out. Please go to them at the right time and they’ll give you robe-cloth,’ then, if that monk needs robe-cloth, he should go to that service provider and prompt them and remind them two or three times, saying, ‘I need robe-cloth.’ If he then gets robe-cloth, all is well. If he does not get it, he should stand in silence for it at most six times. If he then gets robe-cloth, all is well. If he makes any further effort and then gets robe-cloth, he commits an offense entailing relinquishment and confession. If he does not get robe-cloth, he should go to the owners of that robe fund, or send a message, saying, ‘That monk hasn’t received any benefit from the robe fund you sent for him. Please recover what’s yours, or it might perish.’ This is the proper procedure. The first subchapter on the robe season is finished.
The subchapter on silk Relinquishment and confession 11: making a blanket with silk
Chapter 2. Kosiya Nissaggiya Pācittiya 11. Kosiya
If a monk has a blanket made that contains silk, he commits an offense entailing relinquishment and confession.
Yo pana bhikkhu kosiyamissakaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 12: making a blanket entirely of black wool
Nissaggiya Pācittiya 12. Suddhakāḷaka
If a monk has a blanket made entirely of black wool, he commits an offense entailing relinquishment and confession.
Yo pana bhikkhu suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 13: making a new blanket with too much black wool
Nissaggiya Pācittiya 13. Dvebhāga
If a monk is having a new blanket made, he should use two parts of entirely black wool, a third part of white, and a fourth part of brown. If he has a new blanket made without using two parts of entirely black wool, a third part of white, and a fourth part of brown, he commits an offense entailing relinquishment and confession.
Navaṁ pana bhikkhunā santhataṁ kārayamānena dve bhāgā suddhakāḷakānaṁ eḷakalomānaṁ ādātabbā, tatiyaṁ odātānaṁ, catutthaṁ gocariyānaṁ. Anādā ce bhikkhu dve bhāge suddhakāḷakānaṁ eḷakalomānaṁ, tatiyaṁ odātānaṁ, catutthaṁ gocariyānaṁ, navaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 14: keeping a new blanket less than six years
Nissaggiya Pācittiya 14. Chabbassa
If a monk has had a new blanket made, he should keep it for six years. Whether that blanket has been given away or not, if he has another new blanket made in less than six years, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 15: making an inappropriate sitting blanket
Nissaggiya Pācittiya 15. Nisīdanasanthata
If a monk is having a sitting blanket made, he must incorporate a piece of one standard handspan from the border of an old blanket in order to make it ugly. If he has a new sitting blanket made without incorporating a piece of one standard handspan from the border of an old blanket, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 16: carrying wool too far
Nissaggiya Pācittiya 16. Eḷakaloma
If wool is given to a monk who is traveling, he may receive it if he wishes. If he receives it and there is no one else to carry it, he may carry it himself for at most 40 kilometers. If he carries it further than that, even if there is no one else to carry it, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 18: becoming the owner of money
Nissaggiya Pācittiya 18. Rūpiya
If a monk takes, has someone else take, or consents to gold, silver, or money being deposited for him, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 19: trading with money
Nissaggiya Pācittiya 19. Rūpiyasaṁvohāra
If a monk engages in various kinds of trades involving money, he commits an offense entailing relinquishment and confession.
Yo pana bhikkhu nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 20: bartering
Nissaggiya Pācittiya 20. Kayavikkaya
If a monk engages in various kinds of barter, he commits an offense entailing relinquishment and confession. The second subchapter on silk is finished.
Yo pana bhikkhu nānappakārakaṁ kayavikkayaṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ. Kosiyavaggo dutiyo.
The subchapter on almsbowls Relinquishment and confession 21: keeping an extra almsbowl beyond ten days
Chapter 3. Patta Nissaggiya Pācittiya 21. Patta
A monk should keep an extra almsbowl for ten days at the most. If he keeps it longer than that, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 22: exchanging an almsbowl with fewer than five mends
Nissaggiya Pācittiya 22. Ūnapañcabandhana
If a monk exchanges an almsbowl with fewer than five mends for a new almsbowl, he commits an offense entailing relinquishment and confession. That monk should relinquish that almsbowl to a gathering of monks. He should then be given the last almsbowl belonging to that gathering: ‘Monk, this bowl is yours. Keep it until it breaks.’ This is the proper procedure.
Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo, yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo “ayaṁ te bhikkhu patto yāva bhedanāya dhāretabbo”ti, ayaṁ tattha sāmīci.
Relinquishment and confession 23: storing the five tonics too long
Nissaggiya Pācittiya 23. Bhesajja
After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If one uses them longer than that, one commits an offense entailing relinquishment and confession.
Relinquishment and confession 24: making a rainy-season robe at the wrong time
Nissaggiya Pācittiya 24. Vassikasāṭika
When there is a month left of summer, a monk may go looking for cloth for his rainy-season robe. When there is a half-month left, he may sew it and then wear it. If he goes looking for cloth for his rainy-season robe when there is more than a month left of summer, or if he sews it and then wears it when there is more than a half-month left, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 25: taking back robe-cloth in anger
Nissaggiya Pācittiya 25. Cīvaraacchindana
If a monk himself gives a robe to a monk, but then, in anger, takes it back or has it taken back, he commits an offense entailing relinquishment and confession.
If a male or female householder is having robe-cloth woven by weavers for an unrelated monk and, without first being invited, that monk goes to those weavers and specifies the kind of robe-cloth he wants, saying, ‘This robe-cloth that you are weaving for me, make it long and wide; make it closely woven, well-woven, well-stretched, well-scraped, and well-combed, and perhaps I will even give you a small gift,’ then, in saying that and afterwards giving them a small gift, even a bit of almsfood, he commits an offense entailing relinquishment and confession.
Relinquishment and confession 28: storing haste-cloth too long
Nissaggiya Pācittiya 28. Accekacīvara
When there are ten days left to the Kattika full moon that ends the first rainy-season residence and a haste-cloth is given to a monk, he may receive it if he regards it as urgent. He may then store it until the end of the robe season. If he stores it beyond that, he commits an offense entailing relinquishment and confession.
Dasāhānāgataṁ kattikatemāsikapuṇṇamaṁ bhikkhuno paneva accekacīvaraṁ uppajjeyya, accekaṁ maññamānena bhikkhunā paṭiggahetabbaṁ, paṭiggahetvā yāva cīvarakālasamayaṁ nikkhipitabbaṁ. Tato ce uttari nikkhipeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 29: storing a robe for more than six days in an inhabited area
Nissaggiya Pācittiya 29. Sāsaṅka
There are wilderness dwellings that are considered risky and dangerous. After observing the Kattika full moon that ends the rainy season, a monk who is staying in such a dwelling may, if he so desires, store one of his three robes in an inhabited area so long as he has a reason for staying apart from that robe. He should stay apart from that robe for six days at the most. If he stays apart from it longer than that, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
Upavassaṁ kho pana kattikapuṇṇamaṁ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipeyya, siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāya, chārattaparamaṁ tena bhikkhunā tena cīvarena vippavasitabbaṁ. Tato ce uttari vippavaseyya aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 30: diverting an offering intended for the Sangha
Nissaggiya Pācittiya 30. Pariṇata
If a monk diverts to himself material support that he knows was intended for the Sangha, he commits an offense entailing relinquishment and confession. The third subchapter on almsbowls is finished.
Venerables, the thirty rules on relinquishment and confession have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The offenses entailing relinquishment and confession are finished.
Venerables, these ninety-two rules on confession come up for recitation.
Ime kho panāyasmanto dvenavuti pācittiyā dhammā uddesaṁ āgacchanti.
The subchapter on lying Confession 1: lying
Chapter 1. Musāvāda Pācittiya 1. Musāvāda
If a monk lies in full awareness, he commits an offense entailing confession.
Sampajānamusāvāde pācittiyaṁ.
Confession 2: abusive speech
Pācittiya 2. Omasavāda
If a monk speaks abusively, he commits an offense entailing confession.
Omasavāde pācittiyaṁ.
Confession 3: malicious talebearing
Pācittiya 3. Pesuñña
If a monk engages in malicious talebearing between monks, he commits an offense entailing confession.
Bhikkhupesuññe pācittiyaṁ.
Confession 4: instructing a householder to memorize the Teaching
Pācittiya 4. Padasodhamma
If a monk instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession.
Yo pana bhikkhu anupasampannaṁ padaso dhammaṁ vāceyya, pācittiyaṁ.
Confession 5: lying down with one not fully ordained
Pācittiya 5. Paṭhamasahaseyya
If a monk lies down more than two or three nights in the same sleeping place as a person who is not fully ordained, he commits an offense entailing confession.
Yo pana bhikkhu anupasampannena uttaridirattatirattaṁ sahaseyyaṁ kappeyya, pācittiyaṁ.
Confession 6: lying down with a woman
Pācittiya 6. Dutiyasahaseyya
If a monk lies down in the same sleeping place as a woman, he commits an offense entailing confession.
Yo pana bhikkhu mātugāmena sahaseyyaṁ kappeyya, pācittiyaṁ.
Confession 7: teaching a woman alone
Pācittiya 7. Dhammadesanā
If a monk gives a teaching of more than five or six sentences to a woman, except in the presence of a man who understands, he commits an offense entailing confession.
Confession 8: truthfully announcing a superhuman quality
Pācittiya 8. Bhūtārocana
If a monk truthfully tells a person who is not fully ordained of a superhuman quality, he commits an offense entailing confession.
Yo pana bhikkhu anupasampannassa uttarimanussadhammaṁ āroceyya, bhūtasmiṁ pācittiyaṁ.
Confession 9: announcing a monk’s grave offense
Pācittiya 9. Duṭṭhullārocana
If a monk tells a person who is not fully ordained about a monk’s grave offense, except if the monks have agreed, he commits an offense entailing confession.
The subchapter on plants Confession 11: destroying plants
Chapter 2. Bhūtagāma Pācittiya 11. Bhūtagāma
If a monk destroys a plant, he commits an offense entailing confession.
Bhūtagāmapātabyatāya pācittiyaṁ.
Confession 12: speaking evasively
Pācittiya 12. Aññavādaka
If a monk speaks evasively or harasses, he commits an offense entailing confession.
Aññavādake, vihesake pācittiyaṁ.
Confession 13: complaining
Pācittiya 13. Ujjhāpanaka
If a monk complains or criticizes, he commits an offense entailing confession.
Ujjhāpanake, khiyyanake pācittiyaṁ.
Confession 14: leaving furniture outside
Pācittiya 14. Paṭhamasenāsana
If a monk takes a bed, a bench, a mattress, or a stool belonging to the Sangha and puts it out in the open or has it put out in the open, and he then departs without putting it away, having it put away, or informing anyone, he commits an offense entailing confession.
If a monk puts out bedding in a dwelling belonging to the Sangha, or has it put out, and he then departs without putting it away, having it put away, or informing anyone, he commits an offense entailing confession.
Yo pana bhikkhu saṅghike vihāre seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.
Confession 16: encroaching on a monk
Pācittiya 16. Anupakhajja
If, in a dwelling belonging to the Sangha, a monk arranges his sleeping place in a way that encroaches on a monk that he knows arrived there before him, with the intention that anyone who feels crowded will leave, and he does so only for this reason and no other, he commits an offense entailing confession.
If a monk sits down or lies down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Sangha, he commits an offense entailing confession.
Confession 19: applying excessive materials to a large dwelling
Pācittiya 19. Mahallakavihāra
When a monk is building a large dwelling, then standing where there are no cultivated plants, he may apply two or three layers of roofing material, taking it as far as the doorcase and using it for fixing the door and for treating the window openings. If he applies more than that, even if he stands where there are no cultivated plants, he commits an offense entailing confession.
Confession 20: pouring water with living beings in it
Pācittiya 20. Sappāṇaka
If a monk pours water that he knows contains living beings onto grass or clay, or has it poured, he commits an offense entailing confession. The second subchapter on plants is finished.
The subchapter on the instruction Confession 21: instructing nuns without approval
Chapter 3. Ovāda Pācittiya 21. Ovāda
If a monk who has not been appointed instructs the nuns, he commits an offense entailing confession.
Yo pana bhikkhu asammato bhikkhuniyo ovadeyya, pācittiyaṁ.
Confession 22: instructing nuns after sunset
Pācittiya 22. Atthaṅgata
Even if he has been appointed, if a monk instructs the nuns after sunset, he commits an offense entailing confession.
Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya, pācittiyaṁ.
Confession 23: instructing nuns in a nunnery
Pācittiya 23. Bhikkhunupassaya
If a monk goes to a nunnery and instructs the nuns, except on an appropriate occasion, he commits an offense entailing confession. This is the appropriate occasion: a nun is sick.
If a monk travels by arrangement with a nun, even just to the next inhabited area, except on an appropriate occasion, he commits an offense entailing confession. This is the appropriate occasion: the road is considered risky and dangerous and should be traveled with a group.
If a monk boards a boat by arrangement with a nun, either to go upstream or downstream, except for the purpose of crossing, he commits an offense entailing confession.
Confession 29: eating food prepared on a nun’s instruction
Pācittiya 29. Paripācita
If a monk eats almsfood knowing that a nun had it prepared, except if the householder had intended to prepare it anyway, he commits an offense entailing confession.
If a monk who is not sick eats more than one almsmeal at a public guesthouse, he commits an offense entailing confession.
Agilānena bhikkhunā eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyaṁ.
Confession 32: eating in a group
Pācittiya 32. Gaṇabhojana
If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling; he is on a boat; it is a big occasion; it is a meal given by a monastic.
If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes.
If a monk goes to a family and is invited to take cookies or crackers, he may accept two or three bowlfuls if he wishes. If he accepts more than that, he commits an offense entailing confession. If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.
Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā. Tato ce uttari paṭiggaṇheyya, pācittiyaṁ. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ, ayaṁ tattha sāmīci.
Confession 35: eating more after refusing an invitation
Pācittiya 35. Paṭhamapavāraṇā
If a monk has finished his meal and refused an invitation to eat more, and then eats fresh or cooked food that is not left over, he commits an offense entailing confession.
Confession 36: encouraging a monastic to eat after refusing an invitation
Pācittiya 36. Dutiyapavāraṇā
If a monk invites a monk, whom he knows has finished his meal and refused an invitation to eat more, to eat fresh or cooked food that is not left over, saying, ‘Here, monk, eat,’ aiming to criticize him, then when the other has eaten, he commits an offense entailing confession.
If a monk who is not sick asks for any of these kinds of fine foods for himself—that is, ghee, butter, oil, honey, syrup, fish, meat, milk, and curd—and then eats it, he commits an offense entailing confession.
If a monk eats food that has not been given, except for water and tooth cleaners, he commits an offense entailing confession. The fourth subchapter on eating is finished.
The subchapter on naked ascetics Confession 41: giving food to non-Buddhist monastics
Chapter 5. Acelaka Pācittiya 41. Acelaka
If a monk personally gives fresh or cooked food to a naked ascetic, to a male wanderer, or to a female wanderer, he commits an offense entailing confession.
If a monk says to a monk, ‘Come, let’s go to the village or town for alms,’ and then, whether he has had food given to him or not, sends him away, saying, ‘Go away! I’m not comfortable talking or sitting with you, but only if I talk and sit by myself,’ and he does so only for this reason and no other, he commits an offense entailing confession.
If a monk who has been invited to a meal visits families beforehand or afterwards without informing an available monk, except on an appropriate occasion, he commits an offense entailing confession. These are the appropriate occasions: it is the robe-giving season; it is a time of making robes.
Confession 47: accepting an invitation of more than four months
Pācittiya 47. Mahānāma
A monk who is not sick may accept an invitation to ask for requisites for four months. If he accepts one beyond that limit, except if it is a further invitation or a permanent invitation, he commits an offense entailing confession.
Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā aññatra punapavāraṇāya, aññatra niccapavāraṇāya. Tato ce uttari sādiyeyya, pācittiyaṁ.
Confession 48: going to see a mobilized army
Pācittiya 48. Uyyuttasenā
If a monk goes to see an army, except if there is a suitable reason, he commits an offense entailing confession.
Yo pana bhikkhu uyyuttaṁ senaṁ dassanāya gaccheyya aññatra tathārūpappaccayā, pācittiyaṁ.
Confession 49: staying more than three days with an army
Pācittiya 49. Senāvāsa
If that monk has a reason for going to the army, he may stay with the army for two or three nights. If he stays longer than that, he commits an offense entailing confession.
Siyā ca tassa bhikkhuno kocideva paccayo senaṁ gamanāya, dirattatirattaṁ tena bhikkhunā senāya vasitabbaṁ. Tato ce uttari vaseyya, pācittiyaṁ.
Confession 50: seeing an army in action
Pācittiya 50. Uyyodhika
If a monk who is staying with an army for two or three nights goes to a battle, a troop review, a massing of the army, or a troop inspection, he commits an offense entailing confession. The fifth subchapter on naked ascetics is finished.
The subchapter on drinking alcohol Confession 51: drinking alcohol
Chapter 6. Surāpāna Pācittiya 51. Surāpāna
If a monk drinks this or that kind of alcoholic drink, he commits an offense entailing confession.
Surāmerayapāne pācittiyaṁ.
Confession 52: tickling
Pācittiya 52. Aṅgulipatodaka
If a monk tickles someone, he commits an offense entailing confession.
Aṅgulipatodake pācittiyaṁ.
Confession 53: playing in water
Pācittiya 53. Hasadhamma
If a monk plays in water, he commits an offense entailing confession.
Udake hasadhamme pācittiyaṁ.
Confession 54: disrespect
Pācittiya 54. Anādariya
If a monk is disrespectful, he commits an offense entailing confession.
Anādariye pācittiyaṁ.
Confession 55: scaring a monk
Pācittiya 55. Bhiṁsāpana
If a monk scares a monk, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhuṁ bhiṁsāpeyya, pācittiyaṁ.
Confession 56: lighting a fire
Pācittiya 56. Joti
If a monk who is not sick lights a fire to warm himself, or has one lit, except if there is a suitable reason, he commits an offense entailing confession.
If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession. These are the appropriate occasions: it is the two-and-a-half-month period of summer and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season; he is sick; he is working; he is traveling; there is wind and rain.
When a monk gets a new robe, he should apply one of three kinds of stains: blue-green, mud color, or dark brown. If a monk uses a new robe without applying any of the three kinds of stains, he commits an offense entailing confession.
Confession 59: using assigned property that has not been relinquished
Pācittiya 59. Vikappana
If a monk himself assigns the ownership of a robe to a monk, a nun, a trainee nun, a novice monk, or a novice nun, and he then uses it without the other first relinquishing it, he commits an offense entailing confession.
If a monk hides a monk’s bowl, robe, sitting mat, needle case, or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession. The sixth subchapter on drinking alcohol is finished.
The subchapter on containing living beings Confession 61: intentionally killing a living being
Chapter 7. Sappāṇa Pācittiya 61. Sañcicca
If a monk intentionally kills a living being, he commits an offense entailing confession.
Yo pana bhikkhu sañcicca pāṇaṁ jīvitā voropeyya, pācittiyaṁ.
Confession 62: using water with living beings in it
Pācittiya 62. Sappāṇaka
If a monk uses water that he knows contains living beings, he commits an offense entailing confession.
Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ paribhuñjeyya, pācittiyaṁ.
Confession 63: reopening a settled legal issue
Pācittiya 63. Ukkoṭana
If a monk reopens a legal issue that he knows has been legitimately settled, he commits an offense entailing confession.
Yo pana bhikkhu jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭeyya, pācittiyaṁ.
Confession 64: concealing a grave offense
Pācittiya 64. Duṭṭhulla
If a monk knowingly conceals a monk’s grave offense, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādeyya, pācittiyaṁ.
Confession 65: ordaining a person under twenty
Pācittiya 65. Ūnavīsativassa
If a monk gives the full ordination to a person he knows is less than twenty years old, he commits an offense entailing confession. Moreover, that person has not received the full ordination and those monks are blameworthy.
Yo pana bhikkhu jānaṁ ūnavīsativassaṁ puggalaṁ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṁ tasmiṁ pācittiyaṁ.
Confession 66: traveling with thieves
Pācittiya 66. Theyyasattha
If a monk knowingly travels by arrangement with a group of thieves, even just to the next inhabited area, he commits an offense entailing confession.
If a monk says, ‘As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,’ then the monks should correct him like this: ‘No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.’ If that monk continues as before, the monks should press him up to three times to make him give up that view. If he then gives it up, all is well. If he does not, he commits an offense entailing confession.
Yo pana bhikkhu evaṁ vadeyya “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti, so bhikkhu bhikkhūhi evamassa vacanīyo “māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, pācittiyaṁ.
Confession 69: living with an ejected monk
Pācittiya 69. Ukkhittasambhoga
If a monk lives, does formal meetings, or shares a sleeping place with a monk who he knows is saying such things, who has not made amends according to the rule, and who has not given up that view, he commits an offense entailing confession.
Yo pana bhikkhu jānaṁ tathāvādinā bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjeyya vā, saṁvaseyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.
Confession 70: supporting a novice monk with a bad view
Pācittiya 70. Kaṇṭaka
Also if a novice monastic says, ‘As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,’ then the monks should correct him like this: ‘No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.’ If that novice monastic continues as before, he should be told: ‘From today on you may not refer to the Buddha as your teacher. And, unlike other novices, you can no longer share a sleeping place with the monks for two or three nights. Go! Away with you!’ If a monk befriends that novice monastic, or he is attended on by him, lives with him, or shares a sleeping place with him, even though he knows that he has been expelled in this way, he commits an offense entailing confession. The seventh subchapter on containing living beings is finished.
Samaṇuddesopi ce evaṁ vadeyya “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti, so samaṇuddeso bhikkhūhi evamassa vacanīyo “māvuso, samaṇuddesa evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso, samaṇuddesa antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti, evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo “ajjatagge te, āvuso, samaṇuddesa na ceva so bhagavā satthā apadisitabbo, yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi, cara pire, vinassā”ti. Yo pana bhikkhu jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ. Sappāṇakavaggo sattamo
The subchapter on legitimate correction Confession 71: not accepting legitimate correction
If a monk, when legitimately corrected by the monks, says, ‘I won’t practice this training rule until I’ve questioned a monk who is an expert on the Monastic Law,’ he commits an offense entailing confession. A monk who is training should understand, should question, should enquire. This is the proper procedure.
When the Monastic Code is being recited, if a monk says, ‘What’s the point of reciting these minor training rules, when they just lead to anxiety, oppression, and annoyance?’ then in disparaging the training rules, he commits an offense entailing confession.
During the half-monthly recitation of the Monastic Code, a monk might say, ‘Just now did I find out that this rule too has come down in the Monastic Code, is included in the Monastic Code, and comes up for recitation every half-month.’ If other monks know that that monk has previously sat through at least two or three recitations of the Monastic Code, then that monk is not let off because of ignorance, and he is to be dealt with according to the rule. Further, he should be charged with deception: ‘It’s a loss for you that you don’t pay proper attention during the recitation of the Monastic Code.’ And for the act of deception, he commits an offense entailing confession.
If a monk hits a monk in anger, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṁ dadeyya, pācittiyaṁ.
Confession 75: raising a hand in anger
Pācittiya 75. Talasattika
If a monk raises a hand in anger against a monk, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaṁ uggireyya, pācittiyaṁ.
Confession 76: making a groundless accusation
Pācittiya 76. Amūlaka
If a monk groundlessly charges a monk with an offense entailing suspension, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhuṁ amūlakena saṅghādisesena anuddhaṁseyya, pācittiyaṁ.
Confession 77: intentionally making a monk anxious
Pācittiya 77. Sañcicca
If a monk intentionally makes a monk anxious, thinking, ‘In this way he will be ill at ease at least for a moment,’ and he does so only for this reason and no other, he commits an offense entailing confession.
If a monk eavesdrops on monks who are arguing and disputing, thinking, ‘I’ll hear what they say,’ and he does so only for this reason and no other, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭheyya “yaṁ ime bhaṇissanti, taṁ sossāmī”ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.
Confession 79: criticizing a legitimate legal procedure
Pācittiya 79. Kammappaṭibāhana
If a monk gives his consent to legitimate legal procedures, and then criticizes them afterwards, he commits an offense entailing confession.
When the Sangha is in the middle of a discussion, if a monk gets up from his seat and leaves without first giving his consent, he commits an offense entailing confession.
If a monk gives out a robe as part of a unanimous Sangha and then criticizes it afterwards, saying, ‘The monks are diverting the Sangha’s material support according to friendship,’ he commits an offense entailing confession.
Confession 82: diverting gains intended for the Sangha
Pācittiya 82. Pariṇāmana
If a monk diverts to an individual material support that he knows was intended for the Sangha, he commits an offense entailing confession. The eighth subchapter on legitimate correction is finished.
The subchapter on precious things Confession 83: entering a royal compound unannounced
Chapter 9. Ratana Pācittiya 83. Antepura
If a monk, without first being announced, crosses the threshold to the bedroom of a consecrated aristocrat king, when both the king and the queen are present, he commits an offense entailing confession.
If a monk picks up something precious or something regarded as precious, or he has it picked up, except within a monastery or inside a lodging, he commits an offense entailing confession. If he picks up something precious or something regarded as precious, or he has it picked up, within a monastery or inside a lodging, he should put it aside with the thought, ‘Whoever owns it will come and get it.’ This is the proper procedure.
Confession 85: entering an inhabited area at the wrong time
Pācittiya 85. Vikālagāmappavesana
If a monk, when another monk is available, enters an inhabited area at the wrong time without informing him, except if there is some appropriate urgent business, he commits an offense entailing confession.
Confession 87: making an inappropriate bed or bench
Pācittiya 87. Mañcapīṭha
If a monk is having a new bed or bench made, it is to have legs eight standard fingerbreadths long below the lowest frame. If the legs exceed that, they are to be cut down, and he commits an offense entailing confession.
If a monk is having a sitting mat made, it should be made the right size. This is the right size: two standard handspans long and one-and-a-half wide, and a border of one handspan. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.
If a monk is having an itch-covering cloth made, it should be made the right size. This is the right size: four standard handspans long and two wide. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.
Confession 91: making an oversize rainy-season robe
Pācittiya 91. Vassikasāṭika
If a monk is having a rainy-season robe made, it should be made the right size. This is the right size: six standard handspans long and two-and-a-half wide. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.
If a monk has a robe made that is the standard robe size or larger, it is to be cut down, and he commits an offense entailing confession. This is the standard robe size: nine standard handspans long and six wide. The ninth subchapter on precious things is finished.
Yo pana bhikkhu sugatacīvarappamāṇaṁ cīvaraṁ kārāpeyya, atirekaṁ vā, chedanakaṁ pācittiyaṁ. Tatridaṁ sugatassa sugatacīvarappamāṇaṁ, dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṁ cha vidatthiyo, idaṁ sugatassa sugatacīvarapamāṇanti. Ratanavaggo navamo
Venerables, the ninety-two rules on confession have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on offenses entailing confession is finished.
Venerables, these four rules on acknowledgment come up for recitation.
Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti.
Acknowledgement 1: receiving a nun’s food
Pāṭidesanīya 1. Paṭhamapāṭidesanīya
If a monk receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he must acknowledge it: ‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Acknowledgement 2: letting a nun give directions to donors
Pāṭidesanīya 2. Dutiyapāṭidesanīya
When monks eat by invitation to families, if a nun is there giving directions, saying, ‘Give bean curry here; give rice there,’ then those monks should stop her: ‘Stop, sister, while the monks are eating.’ If not even a single monk addresses that nun in this way to stop her, they must acknowledge it: ‘We have done a blameworthy and unsuitable thing which is to be acknowledged. We acknowledge it.’
Acknowledgement 3: receiving food from a designated family
Pāṭidesanīya 3. Tatiyapāṭidesanīya
There are families that are designated as ‘in training’. If a monk, without being sick and without first being invited, eats fresh or cooked food after personally receiving it from such a family, he must acknowledge it: ‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Acknowledgement 4: receiving food in a dangerous place
Pāṭidesanīya 4. Catutthapāṭidesanīya
There are wilderness dwellings that are considered risky and dangerous. If a monk who is not sick, without first making an announcement about those dwellings, eats fresh or cooked food after personally receiving it inside that monastery, he must acknowledge it: ‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Venerables, the four rules on acknowledgment have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on offenses entailing acknowledgment is finished.
Venerables, the rules of training have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on training is finished.
Resolution because of past insanity to be granted.
Amūḷhavinayo dātabbo.
The settling of legal issues 4
Adhikaraṇasamatha 4
Acting according to what has been admitted.
Paṭiññāya kāretabbaṁ.
The settling of legal issues 5
Adhikaraṇasamatha 5
Majority decision.
Yebhuyyasikā.
The settling of legal issues 6
Adhikaraṇasamatha 6
Further penalty.
Tassapāpiyasikā.
The settling of legal issues 7
Adhikaraṇasamatha 7
Covering over as if with grass.
Tiṇavatthārakoti.
Venerables, the seven principles for the settling of legal issues have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The seven principles for the settling of legal issues are finished.
Venerables, the introduction has been recited; the four rules on expulsion have been recited; the thirteen rules on suspension have been recited; the two undetermined rules have been recited; the thirty rules on relinquishment and confession have been recited; the ninety-two rules on confession have been recited; the four rules on acknowledgment have been recited; the rules of training have been recited; the seven principles for the settling of legal issues have been recited. This much has come down and is included in the Monastic Code of the Buddha and comes up for recitation every half-month. In regard to this everyone should train in unity, in concord, without dispute.” The fifth recitation, in detail, is finished. The Monastic Code for monks is finished. Homage to the Buddha, the Perfected One, the fully Awakened One.
