Tripiṭaka Theravāda Bhikkhupātimokkha
The monks’ rules
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Dvemātikāpāḷi
Uposathassa etāni, “pubbakaraṇa”nti vuccati.
these are to be done before the observance-day ceremony.
Chanda, pārisuddhi, utukkhānaṁ, bhikkhugaṇanā ca ovādo;
Consent, purity, knowing the season, and counting the monks, instruction;
Uposathassa etāni, “pubbakicca”nti vuccati.
these are called the preliminary duties of the observance-day ceremony.
Uposatho, yāvatikā ca bhikkhū kammappattā;
it is the observance day, all the monks who should be present have arrived,
Vajjanīyā ca puggalā tasmiṁ na honti, “pattakalla”nti vuccati.
and there is no-one there who should not be present. This is called readiness.
Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa samaggassa bhikkhusaṅghassa anumatiyā pātimokkhaṁ uddisituṁ ārādhanaṁ karoma.
“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.”
yadi saṅghassa pattakallaṁ, saṅgho uposathaṁ kareyya, pātimokkhaṁ uddiseyya.
If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code.
taṁ sabbeva santā sādhukaṁ suṇoma manasi karoma.
Everyone present should listen to it and attend carefully.
asantiyā āpattiyā tuṇhī bhavitabbaṁ,
If you haven’t committed any offense, you should remain silent.
tuṇhībhāvena kho panāyasmante “parisuddhā”ti vedissāmi.
If you are silent, I will regard you as pure.
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anusāvitaṁ hoti.
Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering.
Yo pana bhikkhu yāvatatiyaṁ anusāviyamāne saramāno santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassa hoti.
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.
Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā,
Lying in full awareness is called an obstacle by the Buddha.
tasmā saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā,
A monk who remembers an offense and is seeking purification should therefore reveal it.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Tatrime cattāro pārājikā dhammā uddesaṁ āgacchanti.
These four rules on expulsion come up for recitation.
Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ appaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso.
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.
Yo pana bhikkhu gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya,
If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him—
yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā corosi bālosi mūḷhosi thenosīti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno
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’—
Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya, satthahārakaṁ vāssa pariyeseyya, maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya
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,
“ambho purisa kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo”ti,
‘My friend, what’s the point of this miserable and difficult life? Death is better for you than life!’—
iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya,
thinking and intending thus, if he praises death in many ways or incites someone to die—
Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya “iti jānāmi, iti passāmī”ti,
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,’
tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya “ajānamevaṁ āvuso avacaṁ jānāmi, apassaṁ passāmi, tucchaṁ musā vilapi”nti,
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,
Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā.
Venerables, the four rules on expulsion have been recited.
Yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā na labhati bhikkhūhi saddhiṁ saṁvāsaṁ
If a monk commits any one of them, he is no longer part of the community of monks.
yathā pure, tathā pacchā, pārājiko hoti asaṁvāso.
As before, so after: he’s expelled and excluded from the community.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Ime kho panāyasmanto terasa saṅghādisesā dhammā uddesaṁ āgacchanti.
Venerables, these thirteen rules on suspension come up for recitation.
Sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso.
Intentional emission of semen, except while dreaming, is an offense entailing suspension.
Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjeyya hatthaggāhaṁ vā veṇiggāhaṁ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṁ, saṅghādiseso.
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.
Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmaṁ duṭṭhullāhi vācāhi obhāseyya yathā taṁ yuvā yuvatiṁ methunupasaṁhitāhi, saṅghādiseso.
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.
Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāseyya “etadaggaṁ bhagini pāricariyānaṁ yā mādisaṁ sīlavantaṁ kalyāṇadhammaṁ brahmacāriṁ etena dhammena paricareyyā”ti methunupasaṁhitena, saṅghādiseso.
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.
Yo pana bhikkhu sañcarittaṁ samāpajjeyya itthiyā vā purisamatiṁ purisassa vā itthimatiṁ, jāyattane vā jārattane vā, antamaso taṅkhaṇikāyapi, saṅghādiseso.
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.
Saññācikāya pana bhikkhunā kuṭiṁ kārayamānena assāmikaṁ attuddesaṁ pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso dvādasa vidatthiyo sugatavidatthiyā, tiriyaṁ sattantarā,
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.
bhikkhū abhinetabbā vatthudesanāya, tehi bhikkhūhi vatthu desetabbaṁ anārambhaṁ saparikkamanaṁ.
He must have monks approve a site where no harm will be done and which has space on all sides.
Sārambhe ce bhikkhu vatthusmiṁ aparikkamane saññācikāya kuṭiṁ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, pamāṇaṁ vā atikkāmeyya, saṅghādiseso.
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.
Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena sassāmikaṁ attuddesaṁ bhikkhū abhinetabbā vatthudesanāya,
When a monk builds a large dwelling with a sponsoring owner and intended for himself,
tehi bhikkhūhi vatthu desetabbaṁ anārambhaṁ saparikkamanaṁ.
he must have monks approve a site where no harm will be done and which has space on all sides.
Sārambhe ce bhikkhu vatthusmiṁ aparikkamane mahallakaṁ vihāraṁ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, saṅghādiseso.
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.
Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṁseyya “appeva nāma naṁ imamhā brahmacariyā cāveyya”nti,
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,
tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṁ adhikaraṇaṁ hoti, bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso.
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.
Saṅghādisesa 9. Aññabhāgiya
Suspension 9: making a groundless accusation out of anger, using a pretext
Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto aññabhāgiyassa adhikaraṇassa kiñcidesaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁseyya “appeva nāma naṁ imamhā brahmacariyā cāveyya”nti,
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,
tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā aññabhāgiyañceva taṁ adhikaraṇaṁ hoti kocideso lesamatto upādinno, bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso.
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.
Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo
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:
“māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi,
‘Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism.
sametāyasmā saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti,
Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.’
evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya,
If that monk continues as before, the monks should press him up to three times to make him stop.
yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ,
If he then stops, all is well.
no ce paṭinissajjeyya, saṅghādiseso.
If he does not stop, he commits an offense entailing suspension.
Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā, te evaṁ vadeyyuṁ
That monk may have one, two, or three monks who side with him and support him, and they may say,
dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu,
He speaks in accordance with the Teaching and the training.
amhākañceso bhikkhu chandañca ruciñca ādāya voharati, jānāti, no bhāsati, amhākampetaṁ khamatī”ti,
And he speaks with our consent and approval. He knows about us and speaks for us, and we approve of this.’
na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī,
this monk speaks contrary to the Teaching and the training.
sametāyasmantānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti,
Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.’
evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṁ, te bhikkhū bhikkhūhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya,
If those monks continue as before, the monks should press them up to three times to make them stop.
yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ, iccetaṁ kusalaṁ,
If they then stop, all is well.
no ce paṭinissajjeyyuṁ, saṅghādiseso.
If they do not stop, they commit an offense entailing suspension.
Bhikkhu paneva dubbacajātiko hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti
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,
“mā maṁ āyasmanto kiñci avacuttha kalyāṇaṁ vā pāpakaṁ vā, ahampāyasmante na kiñci vakkhāmi kalyāṇaṁ vā pāpakaṁ vā,
‘Venerables, don’t say anything to me, either good or bad, and I won’t say anything to you, either good or bad.
“māyasmā attānaṁ avacanīyaṁ akāsi, vacanīyamevāyasmā attānaṁ karotu,
‘Be easy to correct, venerable, not incorrigible.
āyasmāpi bhikkhū vadatu sahadhammena, bhikkhūpi āyasmantaṁ vakkhanti sahadhammena,
And please give legitimate correction to the monks, and the monks will do the same to you.
evaṁ saṁvaddhā hi tassa bhagavato parisā yadidaṁ aññamaññavacanena aññamaññavuṭṭhāpanenā”ti,
For it’s in this way that the Buddha’s community has grown, that is, through mutual correction and mutual clearing of offenses.’
evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya,
If that monk continues as before, the monks should press him up to three times to make him stop.
yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ,
If he then stops, all is well.
no ce paṭinissajjeyya, saṅghādiseso.
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,
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,
“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,
‘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.’
“chandagāmino ca bhikkhū, dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṁ pabbājenti, ekaccaṁ na pabbājentī”ti,
‘You’re acting out of favoritism, ill will, confusion, and fear. Because of this sort of offense, you only banish some, but not others,’
“māyasmā evaṁ avaca, na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino,
‘No, venerable, the monks are not acting out of favoritism, ill will, confusion, and fear.
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,
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.’
evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya,
If that monk continues as before, the monks should press him up to three times to make him stop.
yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ,
If he then stops, all is well.
no ce paṭinissajjeyya, saṅghādiseso.
If he does not stop, he commits an offense entailing suspension.
Uddiṭṭhā kho āyasmanto terasa saṅghādisesā dhammā nava paṭhamāpattikā, cattāro yāvatatiyakā.
Venerables, the thirteen rules on suspension have been recited, nine being immediate offenses, four after the third announcement.
Yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā yāvatīhaṁ jānaṁ paṭicchādeti, tāvatīhaṁ tena bhikkhunā akāmā parivatthabbaṁ.
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.
Parivutthaparivāsena bhikkhunā uttari chārattaṁ bhikkhumānattāya paṭipajjitabbaṁ,
When this is completed, he must undertake the trial period for a further six days.
ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo.
When this is completed, he is to be rehabilitated wherever there is a sangha of at least twenty monks.
Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṁ bhikkhuṁ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṁ tattha sāmīci.
If that monk is rehabilitated by a sangha of even one less than twenty, that monk is not rehabilitated and those monks are at fault. This is the proper procedure.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Ime kho panāyasmanto dve aniyatā dhammā uddesaṁ āgacchanti.
Venerables, these two undetermined rules come up for recitation.
Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṅkammaniye nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā
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
tiṇṇaṁ dhammānaṁ aññatarena vadeyya pārājikena vā saṅghādisesena vā pācittiyena vā,
and accuses him of an offense entailing expulsion, an offense entailing suspension, or an offense entailing confession,
nisajjaṁ bhikkhu paṭijānamāno tiṇṇaṁ dhammānaṁ aññatarena kāretabbo pārājikena vā saṅghādisesena vā pācittiyena vā,
then, if he admits to the sitting, he is to be dealt with according to one of these three
yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo,
or according to what that trustworthy female lay follower has said.
Na heva kho pana paṭicchannaṁ āsanaṁ hoti nālaṅkammaniyaṁ, alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ,
Although a seat is not concealed, nor suitable for the deed, it may be suitable for speaking indecently to a woman.
yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā
If a monk sits down on such a seat in private alone with a woman, and a trustworthy female lay follower sees him
dvinnaṁ dhammānaṁ aññatarena vadeyya saṅghādisesena vā pācittiyena vā,
and accuses him of an offense entailing suspension or an offense entailing confession,
nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo saṅghādisesena vā pācittiyena vā,
then, if he admits to the sitting, he is to be dealt with according to one of these two
yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo,
or according to what that trustworthy female lay follower has said.
Uddiṭṭhā kho āyasmanto dve aniyatā dhammā.
Venerables, the two undetermined rules have been recited.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Ime kho panāyasmanto tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti.
Venerables, these thirty rules on relinquishment and confession come up for recitation.
Nissaggiya Pācittiya 1. Kathina
Relinquishment and confession 1: keeping extra robe-cloth beyond ten days
Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ, taṁ atikkāmayato nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 2. Udosita
Relinquishment and confession 2: staying apart from one’s robes
Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 3. Akālacīvara
Relinquishment and confession 3: keeping extra robe-cloth beyond a month
Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine bhikkhuno paneva akālacīvaraṁ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṁ,
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.
no cassa pāripūri, māsaparamaṁ tena bhikkhunā taṁ cīvaraṁ nikkhipitabbaṁ ūnassa pāripūriyā satiyā paccāsāya.
If there is not enough cloth, but he is expecting more, he should keep it at most one month to make up the lack.
Tato ce uttari nikkhipeyya satiyāpi paccāsāya, nissaggiyaṁ pācittiyaṁ.
If he keeps it longer than that, then even if he expects more cloth, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 4. Purāṇacīvara
Relinquishment and confession 4: having a nun wash a used robe
Yo pana bhikkhu aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṁ pācittiyaṁ.
If a monk has an unrelated nun wash, dye, or beat a used robe, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 5. Cīvarapaṭiggahaṇa
Relinquishment and confession 5: receiving a robe from a nun
Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇheyya aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ.
If a monk receives a robe directly from an unrelated nun, except in exchange, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 6. Aññātakaviññatti
Relinquishment and confession 6: asking an unrelated person for a robe
Yo pana bhikkhu aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya aññatra samayā, nissaggiyaṁ pācittiyaṁ.
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.
Tatthāyaṁ samayo, acchinnacīvaro vā hoti bhikkhu, naṭṭhacīvaro vā, ayaṁ tattha samayo.
These are the appropriate occasions: his robes are stolen or his robes are lost.
Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya, santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 8. Paṭhamaupakkhaṭa
Relinquishment and confession 8: requesting a fine robe from a fund
Bhikkhuṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti
If a male or female householder has set aside a robe fund for an unrelated monk, thinking,
“iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādessāmī”ti,
‘With this robe fund I will buy robe-cloth and give it to monk so-and-so;’
tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya
and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying,
“sādhu vata maṁ āyasmā iminā cīvaracetāpannena evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādehī”ti
‘Please use this robe fund to buy such-and-such robe-cloth and then give it to me,’
kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyaṁ.
and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 9. Dutiyaupakkhaṭa
Relinquishment and confession 9: requesting a fine robe from a combined fund
Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti
If two male or female householders have set aside separate robe funds for an unrelated monk, thinking,
“imehi mayaṁ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṁ bhikkhuṁ cīvarehi acchādessāmā”ti,
‘With these separate robe funds we’ll buy separate robe-cloths and give them to monk so-and-so;’
tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya
and if that monk, without first being invited, goes to them and specifies the kind of robe-cloth he wants, saying,
“sādhu vata maṁ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādetha ubhova santā ekenā”ti
‘Please put these separate robe funds together to buy such-and-such robe-cloth and then give it to me,’
kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyaṁ.
and he does so because he wants something fine, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 10. Rāja
Relinquishment and confession 10: excessive prompting to get a robe
Bhikkhuṁ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya
If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying,
“iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādehī”ti.
‘Buy robe-cloth with this robe fund and give it to monk so-and-so,’
So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya
and the messenger goes to that monk and says,
“idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātu āyasmā cīvaracetāpanna”nti.
‘Venerable, I have brought a robe fund for you. Please receive it,’
“na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiya”nti.
‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’
Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā
the monk, if he needs robe-cloth, should point out a monastery worker or a lay follower and say,
So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya
If the messenger instructs that service provider and then returns to the monk and says,
“yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi, saññatto so mayā, upasaṅkamatāyasmā kālena, cīvarena taṁ acchādessatī”ti.
‘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,’
Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo
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,
dvattikkhattuṁ codayamāno sārayamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ,
If he then gets robe-cloth, all is well.
no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ,
If he does not get it, he should stand in silence for it at most six times.
catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūto uddissa tiṭṭhamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ,
If he then gets robe-cloth, all is well.
tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ.
If he makes any further effort and then gets robe-cloth, he commits an offense entailing relinquishment and confession.
No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ, dūto vā pāhetabbo
If he does not get robe-cloth, he should go to the owners of that robe fund, or send a message, saying,
“yaṁ kho tumhe āyasmanto bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti,
‘That monk hasn’t received any benefit from the robe fund you sent for him.
yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā”ti,
Please recover what’s yours, or it might perish.’
Yo pana bhikkhu kosiyamissakaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
If a monk has a blanket made that contains silk, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 12. Suddhakāḷaka
Relinquishment and confession 12: making a blanket entirely of black wool
Yo pana bhikkhu suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
If a monk has a blanket made entirely of black wool, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 13. Dvebhāga
Relinquishment and confession 13: making a new blanket with too much black wool
Navaṁ pana bhikkhunā santhataṁ kārayamānena dve bhāgā suddhakāḷakānaṁ eḷakalomānaṁ ādātabbā, tatiyaṁ odātānaṁ, catutthaṁ gocariyānaṁ.
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.
Anādā ce bhikkhu dve bhāge suddhakāḷakānaṁ eḷakalomānaṁ, tatiyaṁ odātānaṁ, catutthaṁ gocariyānaṁ, navaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 14. Chabbassa
Relinquishment and confession 14: keeping a new blanket less than six years
Navaṁ pana bhikkhunā santhataṁ kārāpetvā chabbassāni dhāretabbaṁ,
If a monk has had a new blanket made, he should keep it for six years.
orena ce channaṁ vassānaṁ taṁ santhataṁ vissajjetvā vā avissajjetvā vā aññaṁ navaṁ santhataṁ kārāpeyya aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 15. Nisīdanasanthata
Relinquishment and confession 15: making an inappropriate sitting blanket
Nisīdanasanthataṁ pana bhikkhunā kārayamānena purāṇasanthatassa sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāya.
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.
Anādā ce bhikkhu purāṇasantha tassa sāmantā sugatavidatthiṁ, navaṁ nisīdanasanthataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.
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.
Bhikkhuno paneva addhānamaggappaṭipannassa eḷakalomāni uppajjeyyuṁ,
If wool is given to a monk who is traveling, he may receive it if he wishes.
ākaṅkhamānena bhikkhunā paṭiggahetabbāni, paṭiggahetvā tiyojanaparamaṁ sahatthā haritabbāni asante hārake.
If he receives it and there is no-one else to carry it, he may carry it himself for at most 40 kilometers.
Tato ce uttari hareyya, asantepi hārake, nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 17. Eḷakalomadhovāpana
Relinquishment and confession 17: getting a nun to wash wool
Yo pana bhikkhu aññātikāya bhikkhuniyā eḷakalomāni dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṁ pācittiyaṁ.
If a monk has an unrelated nun wash, dye, or comb wool, he commits an offense entailing relinquishment and confession.
Yo pana bhikkhu jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ pācittiyaṁ.
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.
Yo pana bhikkhu nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.
If a monk engages in various kinds of trades involving money, he commits an offense entailing relinquishment and confession.
Yo pana bhikkhu nānappakārakaṁ kayavikkayaṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.
If a monk engages in various kinds of barter, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 21. Patta
Relinquishment and confession 21: keeping an extra almsbowl beyond ten days
Dasāhaparamaṁ atirekapatto dhāretabbo, taṁ atikkāmayato nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 22. Ūnapañcabandhana
Relinquishment and confession 22: exchanging an almsbowl with fewer than five mends
Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.
If a monk exchanges an almsbowl with fewer than five mends for a new almsbowl, he commits an offense entailing relinquishment and confession.
Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo,
That monk should relinquish that almsbowl to a gathering of monks.
yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo “ayaṁ te bhikkhu patto yāva bhedanāya dhāretabbo”ti,
He should then be given the last almsbowl belonging to that gathering: ‘Monk, this bowl is yours. Keep it until it breaks.’
Nissaggiya Pācittiya 23. Bhesajja
Relinquishment and confession 23: storing the five tonics too long
Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni,
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.
taṁ atikkāmayato nissaggiyaṁ pācittiyaṁ.
If one uses them longer than that, one commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 24. Vassikasāṭika
Relinquishment and confession 24: making a rainy-season robe at the wrong time
“Māso seso gimhāna”nti bhikkhunā vassikasāṭikacīvaraṁ pariyesitabbaṁ, “addhamāso seso gimhāna”nti katvā nivāsetabbaṁ.
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.
Orena ce “māso seso gimhāna”nti vassikasāṭikacīvaraṁ pariyeseyya, orena“ddhamāso seso gimhāna”nti katvā nivāseyya, nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 25. Cīvaraacchindana
Relinquishment and confession 25: taking back robe-cloth in anger
Yo pana bhikkhu bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṁ pācittiyaṁ.
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.
Yo pana bhikkhu sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpeyya, nissaggiyaṁ pācittiyaṁ.
If a monk himself asks for thread, and then has weavers weave him robe-cloth, he commits an offense entailing relinquishment and confession.
Bhikkhuṁ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṁ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjeyya
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,
“idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati, āyatañca karotha, vitthatañca, appitañca, suvītañca, suppavāyitañca, suvilekhitañca, suvitacchitañca karotha,
‘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,
appeva nāma mayampi āyasmantānaṁ kiñcimattaṁ anupadajjeyyāmā”ti.
and perhaps I will even give you a small gift,’
Evañca so bhikkhu vatvā kiñcimattaṁ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṁ pācittiyaṁ.
then, in saying that and afterwards giving them a small gift, even a bit of almsfood, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 28. Accekacīvara
Relinquishment and confession 28: storing haste-cloth too long
Dasāhānāgataṁ kattikatemāsikapuṇṇamaṁ bhikkhuno paneva accekacīvaraṁ uppajjeyya, accekaṁ maññamānena bhikkhunā paṭiggahetabbaṁ, paṭiggahetvā yāva cīvarakālasamayaṁ nikkhipitabbaṁ.
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.
Tato ce uttari nikkhipeyya, nissaggiyaṁ pācittiyaṁ.
If he stores it beyond that, he commits an offense entailing relinquishment and confession.
Nissaggiya Pācittiya 29. Sāsaṅka
Relinquishment and confession 29: storing a robe for more than six days in an inhabited area
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,
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.
chārattaparamaṁ tena bhikkhunā tena cīvarena vippavasitabbaṁ. Tato ce uttari vippavaseyya aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.
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.
Nissaggiya Pācittiya 30. Pariṇata
Relinquishment and confession 30: diverting an offering intended for the Sangha
Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmeyya, nissaggiyaṁ pācittiyaṁ.
If a monk diverts to himself material support that he knows was intended for the Sangha, he commits an offense entailing relinquishment and confession.
Uddiṭṭhā kho āyasmanto tiṁsa nissaggiyā pācittiyā dhammā.
Venerables, the thirty rules on relinquishment and confession have been recited.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Nissaggiyapācittiyā niṭṭhitā
The offenses entailing relinquishment and confession are finished.
Ime kho panāyasmanto dvenavuti pācittiyā dhammā uddesaṁ āgacchanti.
Venerables, these ninety-two rules on confession come up for recitation.
Sampajānamusāvāde pācittiyaṁ.
If a monk lies in full awareness, he commits an offense entailing confession.
Bhikkhupesuññe pācittiyaṁ.
If a monk engages in malicious talebearing between monks, he commits an offense entailing confession.
Yo pana bhikkhu anupasampannaṁ padaso dhammaṁ vāceyya, pācittiyaṁ.
If a monk instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession.
Yo pana bhikkhu anupasampannena uttaridirattatirattaṁ sahaseyyaṁ kappeyya, pācittiyaṁ.
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 mātugāmena sahaseyyaṁ kappeyya, pācittiyaṁ.
If a monk lies down in the same sleeping place as a woman, he commits an offense entailing confession.
Yo pana bhikkhu mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya aññatra viññunā purisaviggahena, pācittiyaṁ.
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.
Yo pana bhikkhu anupasampannassa uttarimanussadhammaṁ āroceyya, bhūtasmiṁ pācittiyaṁ.
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 bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa āroceyya aññatra bhikkhusammutiyā, pācittiyaṁ.
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.
Yo pana bhikkhu pathaviṁ khaṇeyya vā khaṇāpeyya vā pācittiyaṁ.
If a monk digs the earth or has it dug, he commits an offense entailing confession.
Bhūtagāmapātabyatāya pācittiyaṁ.
If a monk destroys a plant, he commits an offense entailing confession.
Aññavādake, vihesake pācittiyaṁ.
If a monk speaks evasively or harasses, he commits an offense entailing confession.
Ujjhāpanake, khiyyanake pācittiyaṁ.
If a monk complains or criticizes, he commits an offense entailing confession.
Yo pana bhikkhu saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.
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.
Yo pana bhikkhu saṅghike vihāre seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.
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 jānaṁ pubbupagataṁ bhikkhuṁ anupakhajja seyyaṁ kappeyya “yassa sambādho bhavissati, so pakkamissatī”ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhuṁ kupito anattamano saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṁ.
If a monk, in anger, throws a monk out of a dwelling belonging to the Sangha, or has him thrown out, he commits an offense entailing confession.
Yo pana bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṁ.
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.
Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena yāva dvārakosā aggaḷaṭṭhapanāya ālokasandhiparikammāya dvatticchadanassa pariyāyaṁ appaharite ṭhitena adhiṭṭhātabbaṁ, tato ce uttari appaharitepi ṭhito adhiṭṭhaheyya, pācittiyaṁ.
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.
Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ tiṇaṁ vā mattikaṁ vā siñceyya vā siñcāpeyya vā, pācittiyaṁ.
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.
Yo pana bhikkhu asammato bhikkhuniyo ovadeyya, pācittiyaṁ.
If a monk who has not been appointed instructs the nuns, he commits an offense entailing confession.
Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya, pācittiyaṁ.
Even if he has been appointed, if a monk instructs the nuns after sunset, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadeyya aññatra samayā, pācittiyaṁ.
If a monk goes to a nunnery and instructs the nuns, except on an appropriate occasion, he commits an offense entailing confession.
Tatthāyaṁ samayo, gilānā hoti bhikkhunī, ayaṁ tattha samayo.
This is the appropriate occasion: a nun is sick.
Yo pana bhikkhu evaṁ vadeyya “āmisahetu therā bhikkhū bhikkhuniyo ovadantī”ti, pācittiyaṁ.
If a monk says that the senior monks are instructing the nuns for the sake of worldly gain, he commits an offense entailing confession.
Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ dadeyya aññatra pārivattakā, pācittiyaṁ.
If a monk gives robe-cloth to an unrelated nun, except in exchange, he commits an offense entailing confession.
Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ sibbeyya vā sibbāpeyya vā, pācittiyaṁ.
If a monk sews a robe for an unrelated nun, or has one sewn, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi aññatra samayā, pācittiyaṁ.
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.
Tatthāyaṁ samayo, satthagamanīyo hoti maggo, sāsaṅkasammato, sappaṭibhayo, ayaṁ tattha samayo.
This is the appropriate occasion: the road is considered risky and dangerous and should be traveled with a group.
Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruheyya uddhaṅgāminiṁ vā adhogāminiṁ vā aññatra tiriyaṁ taraṇāya, pācittiyaṁ.
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.
Yo pana bhikkhu jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjeyya aññatra pubbe gihisamārambhā, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappeyya, pācittiyaṁ.
If a monk sits down in private alone with a nun, he commits an offense entailing confession.
Agilānena bhikkhunā eko āvasathapiṇḍo bhuñjitabbo.
If a monk who is not sick eats more than one almsmeal at a public guesthouse,
Gaṇabhojane aññatra samayā pācittiyaṁ.
If a monk eats in a group, except on an appropriate occasion, he commits an offense entailing confession.
Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo, ayaṁ tattha samayo.
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.
Paramparabhojane aññatra samayā pācittiyaṁ.
If a monk eats a meal before another, except on an appropriate occasion, he commits an offense entailing confession.
Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, ayaṁ tattha samayo.
These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes.
Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā. Tato ce uttari paṭiggaṇheyya, pācittiyaṁ.
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.
Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ, ayaṁ tattha sāmīci.
If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.
Yo pana bhikkhu bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.
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.
Pācittiya 36. Dutiyapavāraṇā
Confession 36: encouraging a monastic to eat after refusing an invitation
Yo pana bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreyya “handa bhikkhu khāda vā bhuñja vā”ti jānaṁ āsādanāpekkho, bhuttasmiṁ pācittiyaṁ.
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.
Yo pana bhikkhu vikāle khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.
If a monk eats fresh or cooked food at the wrong time, he commits an offense entailing confession.
Yo pana bhikkhu sannidhikārakaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.
If a monk eats fresh or cooked food that he has stored, he commits an offense entailing confession.
Yāni kho pana tāni paṇītabhojanāni, seyyathidaṁ—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ, maccho, maṁsaṁ, khīraṁ, dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiyaṁ.
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.
Yo pana bhikkhu adinnaṁ mukhadvāraṁ āhāraṁ āhareyya aññatra udakadantaponā, pācittiyaṁ.
If a monk eats food that has not been given, except for water and tooth cleaners, he commits an offense entailing confession.
Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dadeyya, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhuṁ “ehāvuso, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā”ti tassa dāpetvā vā adāpetvā vā uyyojeyya “gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī”ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.
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.
Yo pana bhikkhu sabhojane kule anupakhajja nisajjaṁ kappeyya, pācittiyaṁ.
If a monk sits down intruding on a lustful couple, he commits an offense entailing confession.
Yo pana bhikkhu mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappeyya, pācittiyaṁ.
If a monk sits down in private on a concealed seat with a woman, he commits an offense entailing confession.
Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, pācittiyaṁ.
If a monk sits down in private alone with a woman, he commits an offense entailing confession.
Yo pana bhikkhu nimantito sabhatto samāno santaṁ bhikkhuṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya aññatra samayā, pācittiyaṁ.
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.
Tatthāyaṁ samayo, cīvaradānasamayo, cīvarakārasamayo, ayaṁ tattha samayo.
These are the appropriate occasions: it is the robe-giving season; it is a time of making robes.
Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā aññatra punapavāraṇāya, aññatra niccapavāraṇāya. Tato ce uttari sādiyeyya, pācittiyaṁ.
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.
Yo pana bhikkhu uyyuttaṁ senaṁ dassanāya gaccheyya aññatra tathārūpappaccayā, pācittiyaṁ.
If a monk goes to see an army, except if there is a suitable reason, he commits an offense entailing confession.
Siyā ca tassa bhikkhuno kocideva paccayo senaṁ gamanāya, dirattatirattaṁ tena bhikkhunā senāya vasitabbaṁ.
If that monk has a reason for going to the army, he may stay with the army for two or three nights.
Tato ce uttari vaseyya, pācittiyaṁ.
If he stays longer than that, he commits an offense entailing confession.
Dirattatirattaṁ ce bhikkhu senāya vasamāno uyyodhikaṁ vā balaggaṁ vā senābyūhaṁ vā anīkadassanaṁ vā gaccheyya, pācittiyaṁ.
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.
Surāmerayapāne pācittiyaṁ.
If a monk drinks this or that kind of alcoholic drink, he commits an offense entailing confession.
Aṅgulipatodake pācittiyaṁ.
If a monk tickles someone, he commits an offense entailing confession.
Udake hasadhamme pācittiyaṁ.
If a monk plays in water, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhuṁ bhiṁsāpeyya, pācittiyaṁ.
If a monk scares a monk, he commits an offense entailing confession.
Yo pana bhikkhu agilāno visibbanāpekkho jotiṁ samādaheyya vā samādahāpeyya vā aññatra tathārūpappaccayā, pācittiyaṁ.
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.
Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya aññatra samayā, pācittiyaṁ.
If a monk bathes at intervals of less than a half-month, except on an appropriate occasion, he commits an offense entailing confession.
Tatthāyaṁ samayo “diyaḍḍho māso seso gimhāna”nti “vassānassa paṭhamo māso” iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo, vātavuṭṭhisamayo, ayaṁ tattha samayo.
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.
Navaṁ pana bhikkhunā cīvaralābhena tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbaṁ nīlaṁ vā kaddamaṁ vā kāḷasāmaṁ vā. Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjeyya, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjeyya, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheyya vā apanidhāpeyya vā antamaso hasāpekkhopi, pācittiyaṁ.
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.
Yo pana bhikkhu sañcicca pāṇaṁ jīvitā voropeyya, pācittiyaṁ.
If a monk intentionally kills a living being, he commits an offense entailing confession.
Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ paribhuñjeyya, pācittiyaṁ.
If a monk uses water that he knows contains living beings, he commits an offense entailing confession.
Yo pana bhikkhu jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭeyya, pācittiyaṁ.
If a monk reopens a legal issue that he knows has been legitimately settled, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādeyya, pācittiyaṁ.
If a monk knowingly conceals a monk’s grave offense, he commits an offense entailing confession.
Yo pana bhikkhu jānaṁ ūnavīsativassaṁ puggalaṁ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṁ tasmiṁ pācittiyaṁ.
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 theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi, pācittiyaṁ.
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.
Yo pana bhikkhu mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi, pācittiyaṁ.
If a monk travels by arrangement with a woman, even just to the next inhabited area, he commits an offense entailing confession.
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti,
‘As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,’
“māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya,
‘No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing.
anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti.
In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.’
Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya.
If that monk continues as before, the monks should press him up to three times to make him give up that view.
Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ.
If he then gives it up, all is well.
No ce paṭinissajjeyya, pācittiyaṁ.
If he does not, 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.
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.
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti,
‘As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,’
“māvuso, samaṇuddesa evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya,
‘No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing.
anekapariyāyenāvuso, samaṇuddesa antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti,
In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.’
evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo
If that novice monastic continues as before, he should be told:
“ajjatagge te, āvuso, samaṇuddesa na ceva so bhagavā satthā apadisitabbo,
‘From today on you may not refer to the Buddha as your teacher.
yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi,
And, unlike other novices, you can no longer share a sleeping place with the monks for two or three nights.
Yo pana bhikkhu jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vadeyya “na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi, yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī”ti, pācittiyaṁ.
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.
Sikkhamānena, bhikkhave, bhikkhunā aññātabbaṁ paripucchitabbaṁ paripañhitabbaṁ, ayaṁ tattha sāmīci.
A monk who is training should understand, should question, should enquire. This is the proper procedure.
Yo pana bhikkhu pātimokkhe uddissamāne evaṁ vadeyya “kiṁ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṁvattantī”ti, sikkhāpadavivaṇṇake pācittiyaṁ.
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.
Yo pana bhikkhu anvaddhamāsaṁ pātimokkhe uddissamāne evaṁ vadeyya
During the half-monthly recitation of the Monastic Code, a monk might say,
“idāneva kho ahaṁ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī”ti.
‘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.’
Tañce bhikkhuṁ aññe bhikkhū jāneyyuṁ nisinnapubbaṁ iminā bhikkhunā dvattikkhattuṁ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṁ āpanno, tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo
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:
“tassa te, āvuso, alābhā, tassa te dulladdhaṁ, yaṁ tvaṁ pātimokkhe uddissamānena sādhukaṁ aṭṭhiṁ katvā manasi karosī”ti,
‘It’s a loss for you that you don’t pay proper attention during the recitation of the Monastic Code.’
idaṁ tasmiṁ mohanake pācittiyaṁ.
And for the act of deception, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṁ dadeyya, pācittiyaṁ.
If a monk hits a monk in anger, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaṁ uggireyya, pācittiyaṁ.
If a monk raises a hand in anger against a monk, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhuṁ amūlakena saṅghādisesena anuddhaṁseyya, pācittiyaṁ.
If a monk groundlessly charges a monk with an offense entailing suspension, he commits an offense entailing confession.
Yo pana bhikkhu bhikkhussa sañcicca kukkuccaṁ upadaheyya “itissa muhuttampi aphāsu bhavissatī”ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.
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.
Yo pana bhikkhu bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭheyya “yaṁ ime bhaṇissanti, taṁ sossāmī”ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.
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 dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjeyya, pācittiyaṁ.
If a monk gives his consent to legitimate legal procedures, and then criticizes them afterwards, he commits an offense entailing confession.
Yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṁ.
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.
Yo pana bhikkhu samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjeyya “yathāsanthutaṁ bhikkhū saṅghikaṁ lābhaṁ pariṇāmentī”ti, pācittiyaṁ.
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.
Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmeyya, pācittiyaṁ.
If a monk diverts to an individual material support that he knows was intended for the Sangha, he commits an offense entailing confession.
Yo pana bhikkhu rañño khattiyassa muddhābhisittassa anikkhantarājake aniggataratanake pubbe appaṭisaṁvidito indakhīlaṁ atikkāmeyya, pācittiyaṁ.
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.
Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā aññatra ajjhārāmā vā ajjhāvasathā vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṁ.
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.
Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṁ “yassa bhavissati, so harissatī”ti, ayaṁ tattha sāmīci.
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.
Yo pana bhikkhu santaṁ bhikkhuṁ anāpucchāvikāle gāmaṁ paviseyya aññatra tathārūpā accāyikā karaṇīyā, pācittiyaṁ.
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.
Yo pana bhikkhu aṭṭhimayaṁ vā dantamayaṁ vā visāṇamayaṁ vā sūcigharaṁ kārāpeyya, bhedanakaṁ pācittiyaṁ.
If a monk has a needle case made from bone, ivory, or horn, it is to be destroyed, and he commits an offense entailing confession.
Navaṁ pana bhikkhunā mañcaṁ vā pīṭhaṁ vā kārayamānena aṭṭhaṅgulapādakaṁ kāretabbaṁ sugataṅgulena aññatra heṭṭhimāya aṭaniyā. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.
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.
Yo pana bhikkhu mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpeyya, uddālanakaṁ pācittiyaṁ.
If a monk has a bed or a bench made upholstered with cotton down, it is to be stripped, and he commits an offense entailing confession.
Nisīdanaṁ pana bhikkhunā kārayamānena pamāṇikaṁ kāretabbaṁ, tatridaṁ pamāṇaṁ, dīghaso dve vidatthiyo sugatavidatthiyā, tiriyaṁ diyaḍḍhaṁ, dasā vidatthi. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.
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.
Kaṇḍuppaṭicchādiṁ pana bhikkhunā kārayamānena pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṁ dve vidatthiyo. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.
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.
Vassikasāṭikaṁ pana bhikkhunā kārayamānena pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso cha vidatthiyo sugatavidatthiyā, tiriyaṁ aḍḍhateyyā. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.
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.
Yo pana bhikkhu sugatacīvarappamāṇaṁ cīvaraṁ kārāpeyya, atirekaṁ vā, chedanakaṁ pācittiyaṁ.
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.
Tatridaṁ sugatassa sugatacīvarappamāṇaṁ, dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṁ cha vidatthiyo, idaṁ sugatassa sugatacīvarapamāṇanti.
This is the standard robe size: nine standard handspans long and six wide.
Uddiṭṭhā kho āyasmanto dvenavuti pācittiyā dhammā.
Venerables, the ninety-two rules on confession have been recited.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti.
Venerables, these four rules on acknowledgment come up for recitation.
Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā
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:
“gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī”ti.
‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Bhikkhū paneva kulesu nimantitā bhuñjanti, tatra ce sā bhikkhunī vosāsamānarūpā ṭhitā hoti “idha sūpaṁ detha, idha odanaṁ dethā”ti. Tehi bhikkhūhi sā bhikkhunī apasādetabbā “apasakka tāva bhagini, yāva bhikkhū bhuñjantī”ti. Ekassapi ce bhikkhuno na paṭibhāseyya taṁ bhikkhuniṁ apasādetuṁ “apasakka tāva bhagini, yāva bhikkhū bhuñjantī”ti, paṭidesetabbaṁ tehi bhikkhūhi
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:
“gārayhaṁ, āvuso, dhammaṁ āpajjimhā asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemā”ti.
‘We have done a blameworthy and unsuitable thing which is to be acknowledged. We acknowledge it.’
Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṁ vā, bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā, bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā
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:
“gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī”ti.
‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā, bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādeyya vā, bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā
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:
“gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī”ti.
‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Uddiṭṭhā kho āyasmanto cattāro pāṭidesanīyā dhammā.
Venerables, the four rules on acknowledgment have been recited.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Ime kho panāyasmanto sekhiyā dhammā uddesaṁ āgacchanti.
Venerables, these rules of training come up for recitation.
Parimaṇḍalaṁ nivāsessāmīti sikkhā karaṇīyā.
‘I will wear my sarong evenly all around,’ this is how you should train.
Parimaṇḍalaṁ pārupissāmīti sikkhā karaṇīyā.
‘I will wear my upper robe evenly all around,’ this is how you should train.
Suppaṭicchanno antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will be well-covered while walking in inhabited areas,’ this is how you should train.
Suppaṭicchanno antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will be well-covered while sitting in inhabited areas,’ this is how you should train.
Susaṁvuto antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will be well-restrained while walking in inhabited areas,’ this is how you should train.
Susaṁvuto antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will be well-restrained while sitting in inhabited areas,’ this is how you should train.
Okkhittacakkhu antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will lower my eyes while walking in inhabited areas,’ this is how you should train.
Okkhittacakkhu antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will lower my eyes while sitting in inhabited areas,’ this is how you should train.
Na ukkhittakāya antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not lift my robe while walking in inhabited areas,’ this is how you should train.
Na ukkhittakāya antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not lift my robe while sitting in inhabited areas,’ this is how you should train.
Na ujjagghikāya antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not laugh loudly while walking in inhabited areas,’ this is how you should train.
Na ujjagghikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not laugh loudly while sitting in inhabited areas,’ this is how you should train.
Appasaddo antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not be noisy while walking in inhabited areas,’ this is how you should train.
Appasaddo antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not be noisy while sitting in inhabited areas,’ this is how you should train.
Na kāyappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not sway my body while walking in inhabited areas,’ this is how you should train.
Na kāyappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not sway my body while sitting in inhabited areas,’ this is how you should train.
Na bāhuppacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not swing my arms while walking in inhabited areas,’ this is how you should train.
Na bāhuppacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not swing my arms while sitting in inhabited areas,’ this is how you should train.
Na sīsappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not sway my head while walking in inhabited areas,’ this is how you should train.
Na sīsappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not sway my head while sitting in inhabited areas,’ this is how you should train
Na khambhakato antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not put my hands on my hips while walking in inhabited areas,’ this is how you should train.
Na khambhakato antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not put my hands on my hips while sitting in inhabited areas,’ this is how you should train.
Na oguṇṭhito antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not cover my head while walking in inhabited areas,’ this is how you should train.
Na oguṇṭhito antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not cover my head while sitting in inhabited areas,’ this is how you should train.
Na ukkuṭikāya antaraghare gamissāmīti sikkhā karaṇīyā.
‘I will not move about while squatting on my heels in inhabited areas,’ this is how you should train.
Na pallatthikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.
‘I will not clasp my knees while sitting in inhabited areas,’ this is how you should train.
Sakkaccaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.
‘I will receive almsfood respectfully,’ this is how you should train.
Pattasaññī piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.
‘I will receive almsfood with attention on the almsbowl,’ this is how you should train.
Samasūpakaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.
‘I will receive almsfood with the right proportion of bean curry,’ this is how you should train.
Samatittikaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.
‘I will receive an even level of almsfood,’ this is how you should train.
Sakkaccaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will eat almsfood respectfully,’ this is how you should train.
Pattasaññī piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will eat almsfood with attention on the almsbowl,’ this is how you should train.
Sapadānaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will eat almsfood in order,’ this is how you should train.
Samasūpakaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will eat almsfood with the right proportion of bean curry,’ this is how you should train.
Na thūpakato omadditvā piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat almsfood after making a heap,’ this is how you should train.
Na sūpaṁ vā byañjanaṁ vā odanena paṭicchādessāmi bhiyyokamyataṁ upādāyāti sikkhā karaṇīyā.
‘I will not cover my curries with rice because I want more,’ this is how you should train.
Na sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā.
‘When not sick, I will not request bean curry or rice for myself and then eat it,’ this is how you should train.
Na ujjhānasaññī paresaṁ pattaṁ olokessāmīti sikkhā karaṇīyā.
‘I will not look at another’s almsbowl finding fault,’ this is how you should train.
Nātimahantaṁ kabaḷaṁ karissāmīti sikkhā karaṇīyā.
‘I will not make mouthfuls that are too large,’ this is how you should train.
Parimaṇḍalaṁ ālopaṁ karissāmīti sikkhā karaṇīyā.
‘I will make rounded mouthfuls,’ this is how you should train.
Na anāhaṭe kabaḷe mukhadvāraṁ vivarissāmīti sikkhā karaṇīyā.
‘I will not open my mouth without bringing a mouthful to it,’ this is how you should train.
Na bhuñjamāno sabbahatthaṁ mukhe pakkhipissāmīti sikkhā karaṇīyā.
‘I will not put my whole hand in my mouth while eating,’ this is how you should train.
Na sakabaḷena mukhena byāharissāmīti sikkhā karaṇīyā.
‘I will not speak with food in my mouth,’ this is how you should train.
Na piṇḍukkhepakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat from a lifted ball of food,’ this is how you should train.
Na kabaḷāvacchedakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat breaking up mouthfuls,’ this is how you should train.
Na avagaṇḍakārakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat stuffing my cheeks,’ this is how you should train.
Na hatthaniddhunakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat shaking my hand,’ this is how you should train.
Na sitthāvakārakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat scattering rice,’ this is how you should train.
Na jivhānicchārakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not eat sticking out my tongue,’ this is how you should train.
Na capucapukārakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not make a chomping sound while eating,’ this is how you should train.
Na surusurukārakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not slurp while eating,’ this is how you should train.
Na hatthanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not lick my hand while eating,’ this is how you should train.
Na pattanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not lick my almsbowl while eating,’ this is how you should train.
Na oṭṭhanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.
‘I will not lick my lips while eating,’ this is how you should train.
Na sāmisena hatthena pānīyathālakaṁ paṭiggahessāmīti sikkhā karaṇīyā.
‘I will not receive the drinking-water vessel with a hand soiled with food,’ this is how you should train.
Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessāmīti sikkhā karaṇīyā.
‘I will not discard bowl-washing water containing rice in inhabited areas,’ this is how you should train.
Na chattapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone holding a sunshade who is not sick,’ this is how you should train.
Na daṇḍapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone holding a staff who is not sick,’ this is how you should train.
Na satthapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone holding a knife who is not sick,’ this is how you should train.
Na āvudhapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone holding a weapon who is not sick,’ this is how you should train.
Na pādukāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone wearing shoes who is not sick,’ this is how you should train.
Na upāhanāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone wearing sandals who is not sick,’ this is how you should train.
Na yānagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone in a vehicle who is not sick,’ this is how you should train.
Na sayanagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone lying down who is not sick,’ this is how you should train.
Na pallatthikāya nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone who is seated clasping their knees and who is not sick,’ this is how you should train.
Na veṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone with a headdress who is not sick,’ this is how you should train.
Na oguṇṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone with a covered head who is not sick,’ this is how you should train.
Na chamāyaṁ nisīditvā āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching while sitting on the ground to anyone sitting on a seat who is not sick,’ this is how you should train.
Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching while sitting on a low seat to anyone sitting on a high seat who is not sick,’ this is how you should train.
Na ṭhito nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching while standing to anyone sitting who is not sick,’ this is how you should train.
Na pacchato gacchanto purato gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching to anyone walking in front of me who is not sick,’ this is how you should train.
Na uppathena gacchanto pathena gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.
‘I will not give a teaching while walking next to the path to anyone walking on the path who is not sick,’ this is how you should train.
Na ṭhito agilāno uccāraṁ vā passāvaṁ vā karissāmīti sikkhā karaṇīyā.
‘When not sick, I will not defecate or urinate while standing,’ this is how you should train.
Na harite agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā.
‘When not sick, I will not defecate, urinate, or spit on cultivated plants,’ this is how you should train.
Na udake agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā.
‘When not sick, I will not defecate, urinate, or spit in water,’ this is how you should train.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Ime kho panāyasmanto satta adhikaraṇasamathā dhammā uddesaṁ āgacchanti.
Venerables, these seven principles for the settling of legal issues come up for recitation.
Uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya:
For the settling and resolving of legal issues whenever they arise there is:
Uddiṭṭhā kho āyasmanto satta adhikaraṇasamathā dhammā.
Venerables, the seven principles for the settling of legal issues have been recited.
Tatthāyasmante pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
Adhikaraṇasamathā niṭṭhitā
The seven principles for the settling of legal issues are finished.
uddiṭṭhā tiṁsa nissaggiyā pācittiyā dhammā,
the thirty rules on relinquishment and confession have been recited;
uddiṭṭhā satta adhikaraṇasamathā dhammā.
the seven principles for the settling of legal issues have been recited.
Ettakaṁ tassa bhagavato suttāgataṁ suttapariyāpannaṁ anvaddhamāsaṁ uddesaṁ āgacchati.
This much has come down and is included in the Monastic Code of the Buddha and comes up for recitation every half-month.
Tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbanti.
In regard to this everyone should train in unity, in concord, without dispute.”
Namo tassa bhagavato arahato sammāsambuddhassa
Homage to the Buddha, the Perfected One, the fully Awakened One.