Vinaya Pitaka

The Basket of Discipline

The Vinaya Pitaka, the first division of the Tipitaka, is the textual framework upon which the monastic community (Sangha) is built, and includes the code of rules that defines the way of life of Theravada bhikkhus (monks) and bhikkhunis (nuns). It also details the many rules, procedures, and forms of etiquette that are necessary to support harmonious relations, both among the monastics themselves, and between the monastics and their lay supporters, upon whom they depend. For a time after the Buddha first established the Sangha, the community lived in harmony without any codified rules of conduct. Over time, however, as the Sangha grew in number and evolved into a more complex society, occasions inevitably arose when some members would act in unskillful ways. Whenever one of these cases was brought to the Buddha's attention, he would lay down a rule establishing a suitable punishment for the offense, as a deterrent to future misconduct. The Buddha's usual reprimand was itself a powerful corrective:

It is not fit, foolish man, it is not becoming, it is not proper, it is unworthy of a recluse, it is not lawful, it ought not to be done. How could you, foolish man, having gone forth under this Dhamma and Discipline which are well-taught, [commit such and such offense]?... It is not, foolish man, for the benefit of un-believers, nor for the increase in the number of believers, but, foolish man, it is to the detriment of both unbelievers and believers, and it causes wavering in some. (The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-7.)

The monastic tradition and the rules upon which it is built are sometimes naïvely criticized -- particularly here in the West -- as irrelevant to the "modern" practice of Buddhism. Some see the Vinaya as a throwback to an archaic patriarchy, based on a hodge-podge of ancient rules and customs that only obscure the essence of "true" Buddhist practice. This unfortunate view misses one crucial fact: it is thanks to the unbroken lineage of monastics who have consistently upheld and protected the rules of the Vinaya for almost 2,600 years that we find ourselves today with the luxury of receiving the priceless teachings of Dhamma. Were it not for the Vinaya, and for those who continue to keep it alive to this day, there would be no Buddhism.
It helps to keep in mind that the name the Buddha gave to the spiritual path he taught was "Dhamma-vinaya" -- the Doctrine (Dhamma) and Discipline (Vinaya) -- suggesting an integrated body of wisdom and ethical training. The Vinaya is thus an indispensible facet and foundation of all the Buddha's teachings, inseparable from the Dhamma, and worthy of study by all followers -- lay and ordained, alike.
Lay practitioners will find the Vinaya Pitaka filled with valuable practical lessons concerning human nature, guidance on how to establish and maintain a harmonious community or organization, as well as profound teachings of the Dhamma itself. But its greatest value, perhaps, lies in its power to inspire the layperson to consider the extraordinary possibilities offered by a life of true renunciation, lived in harmony with the Dhamma.

The Three Divisions of the
Vinaya Pitaka

I. Suttavibhanga

This section includes the basic training rules for bhikkhus and bhikkhunis, along with the "origin story" for each one. These rules are summarized in the Patimokkha, and amount to 227 rules for the bhikkhus, 311 for the bhikkhunis. The Patimokkkha rules are grouped as follows:

Parajika: rules entailing expulsion from the Sangha (Defeat) (4 for bhikkhus, 8 for bhikkhunis)
Sanghadisesa: rules entailing an initial and subsequent meeting of the Sangha (13, 17)
Aniyata (indefinite) rules (2, 0)
Nissaggiya pacittiya: rules entailing forfeiture and confession (30, 30)
Pacittiya: rules entailing confession (92, 166)
Patidesaniya: rules entailing acknowledgement (4, 8)
Sekhiya: rules of training (75, 75)
Adhikarana samatha: rules for settling disputes (7, 7)

Selections from the Suttavibhanga:

The Patimokkha: The Bhikkhus' Code of Discipline, by Thanissaro Bhikkhu. This book offers a concise summary of the Patimokkha rules.
The Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated and Explained, by Thanissaro Bhikkhu. This book provides an in-depth examination of each of the rules.
For an introductory background to the Patimokkha rules, see:
- Introduction to the Patimokkha Training Rules, by Thanissaro Bhikkhu
- The Bhikkhus' Rules -- A Guide for Laypeople: The Theravadin Buddhist Monk's Rules Compiled and Explained, by Bhikkhu Ariyesako.
Note: I am unaware of any translations of the bhikkhuni patimokkha that are currently available for free electronic distribution.

II. Khandhaka

A. Mahavagga
This includes several sutta-like texts, including the Buddha's account of the period immediately following his Awakening, his first sermons to the group of five monks, and stories about how some of the Buddha's great disciples joined the Sangha and themselves attained Awakening. Also included are the rules for ordination, for reciting the Patimokkha during uposatha days, and various procedures that monks are to perform during formal gatherings of the community.

Selections from the Mahavagga:
Note: The following passages follow the numbering convention used by I.B. Horner in the PTS English translations.
Upatissa-pasine (Mv I.23.5) -- Upatissa's (Sariputta's) Question [Thanissaro Bhikkhu, trans.]. The young Ven. Sariputta asks Ven. Assaji, "What is your teacher's teaching?" Upon hearing the reply, Ven. Sariputta attains the fruit of Stream-entry. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)

Vinaya-samukkamsa (Mv VI.40.1) -- The Innate Principles of the Vinaya [Thanissaro Bhikkhu, trans.]. The Four Great Standards by which a monk can determine whether an action would or would not be considered allowable by the Buddha. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)

Kucchivikara-vatthu (Mv VIII.26.1-8) -- The Monk with Dysentery [Thanissaro Bhikkhu, trans.]. In this touching story the Buddha comes across a desperately ill monk who had been utterly neglected by his companions. The Buddha leaps to his aid, and offers a teaching on those qualities that make patients easy (or difficult) to tend to and those that make caregivers fit (or unfit) to tend to their patients.

Dighavu-kumara Vatthu (Mv X.2.3-20) -- The Story of Prince Dighavu [Thanissaro Bhikkhu, trans.]. This is surely one of the most dramatic stories in the Pali Canon -- a tale of murder, intrigue, and revenge -- which teaches the wisest way to "settle an old score."

The Buddhist Monastic Code, Volume II: The Khandhaka Training Rules Translated and Explained, by Thanissaro Bhikkhu (Valley Center, CA: Metta Forest Monastery, 2002).

B. Cullavagga
This section includes an elaboration of the bhikkhus' etiquette and duties, as well as the rules and procedures for addressing offences that may be committed within the Sangha. Also included is the story of the establishment of the bhikkhuni Sangha, plus detailed accounts of the First and Second Councils.

Selections from the Cullavagga:
Vatta Khandaka (Cv VIII) -- Collection of Duties [Thanissaro Bhikkhu, trans.]. This chapter concerns the duties that govern the day-to-day life of the bhikkhus. Many of the duties outlined here are more subtle than the strict rules laid out in the Suttavibhanga, and call on the bhikkhus to cultivate a respectful and well-mannered sensitivity to others in the community. Although this text is principally intended for monks, laypeople will find in it many useful hints for the mindful cultivation of good habits and manners, even in the midst of a busy lay life.

The Buddhist Monastic Code, Volume II: The Khandhaka Training Rules Translated and Explained, by Thanissaro Bhikkhu (Valley Center, CA: Metta Forest Monastery, 2002).

III. Parivara

A recapitulation of the previous sections, with summaries of the rules classified and re-classified in various ways for instructional purposes.

Introduction to the Patimokkha Rules

by Thanissaro Bhikkhu

In recent years more and more Westerners have come into contact with Theravada Buddhist monks, and many have become curious about the rules governing the monks' life. This introduction is meant to help satisfy that curiosity by giving a brief explanation of the rationale behind the rules and their enforcement, and by providing summaries of the rules, classed according to topic. Anyone interested in more information on the rules and their interpretation may look into the book, The Buddhist Monastic Code: The Patimokkha Training Rules Translated and Explained. Readers may also wish to refer to the complete list of Patimokkha rules.

Rules

One of the first questions that many people ask is why the monks have rules in the first place. Since the Dhamma aims at freedom and depends on self-reliance, wouldn't it be better to let the monks develop their own innate sense of right and wrong unfettered by legalisms? The answer to this question lies in the fact that the monks form a Community, reliant on the support of lay Buddhists, and anyone who has lived for any time in a communal situation knows that communities need rules in order to function peacefully. The Buddha, in laying down each rule, gave ten reasons for doing so: for the excellence of the Community, the peace of the Community, the curbing of the shameless, the comfort of well-behaved bhikkhus, the restraint of pollutants related to the present life, the prevention of pollutants related to the next life, the arousing of faith in the faithless, the increase of the faithful, the establishment of the true Dhamma and the fostering of discipline.
These reasons fall into three main types. The first two are external: to ensure peace and well-being within the Community itself, and to foster and protect faith among the laity, on whom the monks depend for their support. The third type of reason is internal: to help restrain and prevent mental pollutants within the individual monks. This last point quickly becomes apparent to anyone who seriously tries to keep to the rules, for they encourage mindfulness and circumspection in one's actions, qualities that carry over into the training of the mind.
Rules, however, are not the only way to express ethical norms, and the Buddha also made use of principles and models in teaching the virtues he wanted his following to develop. The rules thus function in a wider context than simple legality, and work together with the principles and models formulated by the Buddha to provide a complete training in behavior, with each side making up for the weaknesses of the other.
Principles and models serve as personal, subjective standards, and tend to be loosely defined. Their interpretation and application are left to the judgment of the individual. Thus they are difficult to enforce when an individual has blatantly overstepped the bounds of proper behavior.
Rules serve as more objective standards, and thus are more enforceable. To work, they must be precisely defined in a way acceptable to the Community at large. This precision, though, accounts for their weakness in general as universal guides to behavior. To begin with, a clear, practical line must be drawn between black and white, i.e., between what is and is not an infraction of the rule. In some cases, it is difficult to find a practical break off point that corresponds exactly to one's intuitive sense of what is right and wrong, so it is sometimes necessary to include the areas of gray either with the black or the white.
Secondly, the more precisely a rule is defined to suit a particular time and place, the less well it may fit other times and places. This is where principles and models come in: They indicate the spirit of the rules and aid in applying them to differing contexts.
Thus as you look at the rules and contemplate them, you should keep in mind that they function in a larger context: the teachings and practice of the Dhamma as a whole. The Buddha's own name for the religion he founded was Dhamma-Vinaya, so remember that neither half was meant to function without the other.

Origin of the Rules

The Buddha did not set out a code of rules all at once. Instead, he formulated rules one by one, in response to particular incidents. The Canon reports these incidents in each case, and often a knowledge of these "origin stories" can help in understanding the reasons behind the rules. For instance, the origin story to the rule forbidding lustful conduct between monks and women shows that the Buddha did not view women as somehow inferior or unclean. Rather, the rule comes from an incident where a monk was fondling the wife of a Brahman who had come to visit his hut, and the Buddha wanted women to feel safe in the knowledge that when visiting monasteries they would not be in danger of being molested. Some of the stories are classics of Buddhist literature, and show a dry, understated sense of humor together with a perceptive insight into human foibles. The element of humor here is very important, for without it there can be no intelligent set of rules to govern human behavior.
As time passed, and the number of rules grew, some of the Buddha's followers, headed by Ven. Upali, gathered the major rules into a set code -- the Patimokkha -- that eventually contained 227 rules. The minor rules, which came to number several hundred, they gathered into chapters loosely organized according to topic, called Khandhakas.
The Patimokkha as we now have it is embedded in a text called the Sutta Vibhanga. This presents each rule, preceded by its origin story, and followed by what permutations, if any, it went through before reaching its final form. The rule is then analyzed into its component elements, to show how the factors of effort, object, perception, intention and result do or do not mitigate the penalty assigned by the rule. The discussion then concludes with a list of extenuating circumstances for which there is no offense in breaking the rule.

Penalties

The system of penalties the Buddha worked out for the rules is based on two principles. The first is that the training aims primarily at the development of the mind. Thus the factors of intention and perception often determine whether or not a particular action is an infringement of a rule. For instance, killing an animal accidentally is, in terms of the mind of the agent, very different from killing it purposefully, and does not count as an infringement of the rule against killing. There are a few rules where the factors of intention and perception make no difference at all -- such as in the rule forbidding a monk to drink alcohol -- but they almost always deal with situations where one would be expected to be mindful and perceptive enough to know what's going on, and so these rules too help in the training of the mind.
In any event, the system of analyzing each offense into the factors of effort, object, perception, intention and result shows how adherence to the rules leads directly to the development of concentration and discernment. If a monk is careful to view his actions in terms of these factors, he is developing mindfulness, an analytical approach to events in the present, and persistence. These are the first three factors for Awakening, and form the basis for the remaining four: rapture, serenity, concentration and equanimity.
The second principle used in determining penalties is based on the Buddha's observation to Ananda, one of his chief disciples, that friendship and companionship with the good is the whole of the religious life. Anyone who approaches the Dhamma seriously should be wise enough to realize that without the opportunity of associating and learning from people who are experienced on the path, it is well nigh impossible to make any progress on one's own. The monks are thus expected to value their good standing vis a vis the well-behaved members of their group, and so the system of punishments worked out by the Buddha revolves entirely around affecting the offender's status within the Community.
The Patimokkha classifies its rules into seven levels:

parajika, defeat;
sanghadisesa, entailing Communal meetings;
nissaggiya pacittiya, entailing forfeiture and confession;
pacittiya, entailing confession;
patidesaniya, entailing acknowledgement;
sekhiya, trainings; and
adhikarana samatha, the settlement of issues.

If a monk breaks one of the four most serious rules -- the parajikas (Pr) -- he is expelled from the Community for life. If he breaks one of the next most serious classes of the rules -- the sanghadisesas (Sg) -- he is put on probation for six days, during which time he is stripped of his seniority, is not trusted to go anywhere unaccompanied by four other monks of regular standing, and daily has to confess his offense to every monk who lives in or happens to visit the monastery. At the end of his probation, twenty monks have to be convened to reinstate him to his original status. The next three levels of rules -- nissaggiya pacittiya (NP), pacittiya (Pc), and patidesaniya (Pd) -- entail simple confession to a fellow monk, although the NP rules involved an article that has to be forfeited -- in most cases temporarily, although in a few cases the object has to be forfeited for good, in which case the offender has to confess his offense to the entire Community.
If a monk commits an offense and refuses to undergo the penalty, the Community may decide how seriously they take the matter. Since there is no monks' police beyond the individual's conscience, it may often happen that no one else knows of the offense to begin with, and nothing is done. If however it becomes common knowledge, and the Community regards it as a serious matter, they should talk privately with the monk to help him see the error of his ways. If he is recalcitrant, they may strip him temporarily of his status, either by censuring him, stripping him of his seniority, driving him from the Community, or suspending him from the Order of monks as a whole. If the offender sees the error of his ways and reforms his behavior accordingly, the Community may return him to his former status.
Now of course there may be some hardened souls among the monks who are unfazed by punishments of this sort, but we should note that the Buddha saw no use for physical coercion in enforcing his rules. If a monk had to be physically forced into abiding by the training, his heart wouldn't be in it, and there is no way that he could benefit from it. Such monks the Buddha considered beyond the pale, although he allowed them to stay on in the Community in hopes that eventually their conscience would get the better of them. In the meantime, the law of karma would guarantee that in the long run, they would not be getting away with anything at all.
The final two levels of rules in the Patimokkha do not give a particular penalty. The sekhiya (Sk) rules -- dealing primarily with etiquette -- simply state that one should work at following them. The Sutta Vibhanga explains that if one oversteps them out of disrespect, one should confess the fact. The adhikarana samatha (As) rules are not so much rules as they are principles to follow in dealing with issues that arise in the Community. If monks try to settle an issue without following these principles, their decision is invalid, and they must confess their wrongdoing to other monks who took no part in the decision.

Rule summaries

With this background, we may now look at the content of the rules. What follows is a list summarizing the basic meanings of the rules, organized into five major categories: dealing with Right Speech, Right Action, Right Livelihood, Communal harmony and the etiquette of a contemplative. The first three categories -- the factors of the Noble Eightfold Path that make up the training in heightened virtue -- are especially useful for showing how the rules relate to the Buddhist path as a whole. These five categories are not sharply distinct types. Instead, they are more like the colors in the band of light thrown off by a prism -- discernably different, but shading into one another with no sharp dividing lines. Right Speech, for instance, often shades into Communal harmony, just as Right Livelihood shades into personal etiquette. Thus the placement of a particular rule in one category rather than another has been a somewhat arbitrary process. There are a few cases -- such as Pacittiyas 46 & 84 -- where the reason for placing the rule in a particular category will become clear only after reading the detailed discussions in BMC.
Each rule is followed by a code giving the rule's number in its section of the Patimokkha.
If you count the number of rules in the list, you will see that they do not quite equal 227. This is because there are a couple of cases where I have condensed two or three Sekhiya rules into one summary.

Right Speech

MN 117 defines wrong speech as lying, divisive speech, abusive speech and idle chatter.

Lying

Making an unfounded charge to a bhikkhu that he has committed a parajika offense, in hopes of having him disrobed, is a sanghadisesa offense. (Sg 8) Distorting the evidence while accusing a bhikkhu of having committed a parajika offense, in hopes of having him disrobed, is a sanghadisesa offense. (Sg 9)
The intentional effort to misrepresent the truth to another individual is a pacittiya offense. (Pc 1)
Making an unfounded charge to a bhikkhu -- or getting someone else to make the charge to him -- that he is guilty of a sanghadisesa offense is a pacittiya offense. (Pc 76)

Divisive speech

Tale-bearing among bhikkhus, in hopes of winning favor or causing a rift, is a pacittiya offense. (Pc 3)

Abusive speech

An insult made with malicious intent to another bhikkhu is a pacittiya offense. (Pc 2)

Idle chatter

Visiting lay families -- without having informed an available bhikkhu -- before or after a meal to which one has been invited is a pacittiya offense except during the robe season or any time one is making a robe. (Pc 46) Entering a village, town or city during the period after noon until the following dawn, without having taken leave of an available bhikkhu -- unless there is an emergency -- is a pacittiya offense. (Pc 85)

Right Action

MN 117 defines wrong action as killing living beings, taking what is not given, and engaging in sexual misconduct.

Killing

Intentionally causing the death of a human being, even if it is still a fetus, is a parajika offense. (Pr 3) Pouring water that one knows to contain living beings -- or having it poured -- on grass or clay is a pacittiya offense. Pouring anything that would kill the beings into such water -- or having it poured -- is a pacittiya offense. (Pc 20)
Deliberately killing an animal -- or having it killed -- is a pacittiya offense. (Pc 61)
Using water, knowing that it contains living beings that will die from one's using it, is a pacittiya offense. (Pc 62)

Taking what is not given

The theft of anything worth 1/24 ounce troy of gold or more is a parajika offense. (Pr 2) Having given another bhikkhu a robe on a condition and then -- angry and displeased -- snatching it back or having it snatched back is a nissaggiya pacittiya offense. (NP 25)
Making use of cloth or a bowl stored under shared ownership -- unless the shared ownership has been rescinded or one is taking the item on trust -- is a pacittiya offense. (Pc 59)

Sexual misconduct

Voluntary sexual intercourse -- genital, anal or oral -- with a human being, non-human being or common animal is a parajika offense. (Pr 1) Intentionally causing oneself to emit semen, or getting someone else to cause one to emit semen -- except during a dream -- is a sanghadisesa offense. (Sg 1)
Lustful bodily contact with a woman whom one perceives to be a woman is a sanghadisesa offense. (Sg 2)
Making a lustful remark to a woman about her genitals, her anus or about her performing sexual intercourse is a sanghadisesa offense. (Sg 3)
Telling a woman that she would benefit from having sexual intercourse with oneself is a sanghadisesa offense. (Sg 4)
Getting an unrelated bhikkhuni to wash, dye or beat a robe that one has worn at least once is a nissaggiya pacittiya offense. (NP 4)
Getting an unrelated bhikkhuni to wash, dye or card wool that has not been made into cloth or yarn is a nissaggiya pacittiya offense. (NP 17)
Lying down at the same time in the same lodging with a woman is a pacittiya offense. (Pc 6)
Teaching more than six sentences of Dhamma to a woman except in response to a question, is a pacittiya offense unless a knowledgeable man is present. (Pc 7)
Exhorting a bhikkhuni about the eight vows of respect -- except when one has been authorized to do so by the Community -- is a pacittiya offense. (Pc 21)
Exhorting a bhikkhuni on any topic at all after sunset -- except when they request it -- is a pacittiya offense. (Pc 22)
Going to the bhikkhunis' quarters and exhorting a bhikkhuni about the eight vows of respect -- except when she is ill or has requested the instruction -- is a pacittiya offense. (Pc 23)
Giving robe cloth to an unrelated bhikkhuni without receiving anything in exchange is a pacittiya offense. (Pc 25)
Sewing a robe -- or having one sewn -- for an unrelated bhikkhuni is a pacittiya offense. (Pc 26)
Traveling by arrangement with a bhikkhuni from one village to another -- except when the road is risky or there are other dangers -- is a pacittiya offense. (Pc 27)
Traveling by arrangement with a bhikkhuni upriver or downriver in the same boat -- except when crossing a river -- is a pacittiya offense. (Pc 28)
Sitting or lying down alone with a bhikkhuni in a place out of sight and out of hearing is a pacittiya offense. (Pc 30)
Sitting or lying down with a woman or women in a private, secluded place with no other man present is a pacittiya offense. (Pc 44)
Sitting or lying down alone with a woman in an unsecluded but private place is a pacittiya offense. (Pc 45)
Traveling by arrangement with a woman from one village to another is a pacittiya offense. (Pc 67)

Right Livelihood

MN 117 defines wrong livelihood as scheming, persuading, hinting, belittling and pursuing gain with gain.

General

Deliberately lying to another person that one has attained a superior human state is a parajika offense. (Pr 4) Acting as a go-between to arrange a marriage, an affair or a date between a man and a woman not married to each other is a sanghadisesa offense. (Sg 5)
Engaging in trade with anyone except one's co-religionists is a nissaggiya pacittiya offense. (NP 20)
Persuading a donor to give to oneself a gift that he or she had planned to give to the Community -- when one knows that it was intended for the Community -- is a nissaggiya pacittiya offense. (NP 30)
Telling an unordained person of one's actual superior human attainments is a pacittiya offense. (Pc 8)
Persuading a donor to give to another individual a gift that he or she had planned to give to a Community -- when one knows that it was intended for the Community -- is a pacittiya offense (Pc 82)

Robes

Keeping a piece of robe-cloth for more than ten days without determining it for use or placing it under dual ownership -- except when the end-of-vassa or kathina privileges are in effect -- is a nissaggiya pacittiya offense. (NP 1) Being in a separate zone from any of one's three robes at dawn -- except when the end-of-vassa or kathina privileges are in effect, or one has received formal authorization from the Community -- is a nissaggiya pacittiya offense. (NP 2)
Keeping out-of-season cloth for more than 30 days when it is not enough to make a requisite and one has expectation for more -- except when the end-of-vassa and kathina privileges are in effect -- is a nissaggiya pacittiya offense. (NP 3)
Accepting robe cloth from an unrelated bhikkhuni without giving her anything in exchange is a nissaggiya pacittiya offense. (NP 5)
Asking for and receiving robe cloth from an unrelated lay person, except when one's robes have been stolen or destroyed, is a nissaggiya pacittiya offense. (NP 6)
Asking for and receiving excess cloth from unrelated lay people when one's robes have been stolen or destroyed is a nissaggiya pacittiya offense. (NP 7)
When a lay person who is not a relative is planning to get a robe for one, but has yet to ask one what kind of robe one wants: Receiving the robe after making a request that would raise its cost is a nissaggiya pacittiya offense. (NP 8)
When two or more lay people who are not one's relatives are planning to get separate robes for one, but have yet to ask one what kind of robe one wants: Receiving a robe from them after asking them to pool their funds to get one robe -- out of a desire for something fine -- is a nissaggiya pacittiya offense. (NP 9)
Making a felt blanket/rug with silk mixed in it for one's own use -- or having it made -- is a nissaggiya pacittiya offense. (NP 11)
Making a felt blanket/rug entirely of black wool for one's own use -- or having it made -- is a nissaggiya pacittiya offense. (NP 12)
Making a felt blanket/rug that is more than one-half black wool for one's own use -- or having it made -- is a nissaggiya pacittiya offense. (NP 13)
Unless one has received authorization to do so from the Community, making a felt blanket/rug for one's own use -- or having it made -- less than six years after one's last one was made is a nissaggiya pacittiya offense. (NP 14)
Making a felt sitting rug for one's own use -- or having it made -- without incorporating a one-span piece of old felt is a nissaggiya pacittiya offense. (NP 15)
Seeking and receiving a rains-bathing cloth before the fourth month of the hot season is a nissaggiya pacittiya offense. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season is also a nissaggiya pacittiya offense. (NP 24)
Taking thread that one has asked for improperly, and getting weavers to weave cloth from it -- when they are unrelated and have not made a previous offer to weave -- is a nissaggiya pacittiya offense. (NP 26)
When donors who are not relatives -- and have not invited one to ask -- have arranged for weavers to weave robe cloth intended for one: Receiving the cloth after getting the weavers to increase the amount of thread used in it is a nissaggiya pacittiya offense. (NP 27)
Keeping robe cloth offered in urgency past the end of the robe season after having accepted it during the last eleven days of the Rains Retreat is a nissaggiya pacittiya offense. (NP 28)
When one is living in a dangerous wilderness abode during the first month of the cold season, and has left one of one's robes in the village where one normally goes for alms: Being away from the abode and the village for more than six nights at a stretch -- except when authorized by the Community -- is a nissaggiya pacittiya offense. (NP 29)
Making use of an unmarked robe is a pacittiya offense. (Pc 58)
Acquiring an overly large sitting cloth after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 89)
Acquiring an overly large skin-eruption covering cloth after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 90)
Acquiring an overly large rains-bathing cloth after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 91)
Acquiring an overly large robe after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one cut the robe down to size before confessing the offense. (Pc 92)

Food

Eating any of the five staple foods that a lay person has offered as the result of a bhikkhuni's prompting -- unless the lay person was already planning to offer the food before her prompting -- is a pacittiya offense. (Pc 29) Eating food obtained from the same public alms center two days running, unless one is too ill to leave the center, is a pacittiya offense. (Pc 31)
Eating a meal to which four or more individual bhikkhus have been specifically invited -- except on special occasions -- is a pacittiya offense. (Pc 32)
Eating a meal before going to another meal to which one was invited, or accepting an invitation to one meal and eating elsewhere instead, is a pacittiya offense except when one is ill or at the time of giving cloth or making robes. (Pc 33)
Accepting more than three bowlfuls of food that the donors prepared for their own use as presents or for provisions for a journey is a pacittiya offense. (Pc 34)
Eating staple or non-staple food that is not left-over, after having earlier in the day finished a meal during which one turned down an offer to eat further staple food, is a pacittiya offense. (Pc 35)
Eating staple or non-staple food in the period after noon until the next dawn is a pacittiya offense. (Pc 37)
Eating food that a bhikkhu -- oneself or another -- formally received on a previous day is a pacittiya offense. (Pc 38)
Eating finer foods, after having asked for them for one's own sake -- except when ill -- is a pacittiya offense. (Pc 39)
Eating food that has not been formally given is a pacittiya offense. (Pc 40)
Eating staple or non-staple food, after having accepted it from the hand of an unrelated bhikkhuni in a village area, is a patidesaniya offense. (Pd 1)
Eating staple food accepted at a meal to which one has been invited and where a bhikkhuni has given directions, based on favoritism, as to which bhikkhu should get which food and none of the bhikkhus have dismissed her, is a patidesaniya offense. (Pd 2)
Eating staple or non-staple food, after accepting it -- when one is neither ill nor invited -- at the home of a family formally designated as "in training," is a patidesaniya offense. (Pd 3)
Eating an unannounced gift of staple or non-staple food after accepting it in a dangerous wilderness abode when one is not ill is a patidesaniya offense. (Pd 4)
A bhikkhu who is not ill should not ask for rice, bean curry or any other food not covered by Pacittiya 39. (Sk 37)

Lodgings

Building a plastered hut -- or having it built -- without a sponsor, destined for one's own use, without having obtained the Community's approval, is a sanghadisesa offense. Building a plastered hut -- or having it built -- without a sponsor, destined for one's own use, exceeding the standard measurements, is also a sanghadisesa offense. (Sg 6) Building a hut with a sponsor -- or having it built -- destined for one's own use, without having obtained the Community's approval, is a sanghadisesa offense. (Sg 7)
When a bhikkhu is building or repairing a large dwelling for his own use, using resources donated by another, he may not reinforce the window or door frames with more than three layers of roofing material or plaster. To exceed this is a pacittiya offense. (Pc 19)
Acquiring a bed or bench with legs longer than eight Sugata fingerbreadths after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one cut the legs down before confessing the offense. (Pc 87)
Acquiring a bed or bench stuffed with cotton down after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one remove the stuffing before confessing the offense. (Pc 88)

Medicine

Keeping any of the five tonics -- ghee, fresh butter, oil, honey or sugar/molasses -- for more than seven days, unless one determines to use them only externally, is a nissaggiya pacittiya offense. (NP 23) When a supporter has made an offer to supply medicines to the Community: Asking the donor for medicine outside the terms of the offer when one is not ill, or asking him/her for medicine to use for a non-medicinal purpose, is a pacittiya offense. (Pc 47)

Money

When a fund has been set up with a steward indicated by a bhikkhu: Obtaining an article from the fund as a result of having prompted the steward more than the allowable number of times is a nissaggiya pacittiya offense. (NP 10) Taking gold or money, having someone else take it, or consenting to its being placed down as a gift for oneself, is a nissaggiya pacittiya offense. (NP 18)
Obtaining gold or money through trade is a nissaggiya pacittiya offense. (NP 19)

Bowls and other requisites

Carrying wool that has not been made into cloth or yarn for more than three leagues is a nissaggiya pacittiya offense. (NP 16) Keeping an alms bowl for more than ten days without determining it for use or placing it under dual ownership is a nissaggiya pacittiya offense. (NP 21)
Asking for a new alms bowl when one's current bowl is not beyond repair is a nissaggiya pacittiya offense. (NP 22)
Acquiring a needle box made of ivory, bone or horn after making it -- or having it made -- for one's own use is a pacittiya offense requiring that one break the box before confessing the offense. (Pc 86)

Communal Harmony

To persist in one's attempts at a schism, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offense. (Sg 10) To persist in supporting a potential schismatic, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offense. (Sg 11)
To persist in being difficult to admonish, after the third announcement of a formal rebuke in the Community, is a sanghadisesa offense. (Sg 12)
To persist -- after the third announcement of a formal rebuke in the Community -- in criticizing an act of banishment performed against oneself is a sanghadisesa offense. (Sg 13)
When a trustworthy female lay follower accuses a bhikkhu of having committed a parajika, sanghadisesa or pacittiya offense while sitting alone with a woman in a private, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits having done. (Ay 1)
When a trustworthy female lay follower accuses a bhikkhu of having committed a sanghadisesa or pacittiya offense while sitting alone with a woman in a private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits having done. (Ay 2)
Telling an unordained person of another bhikkhu's serious offense -- unless one is authorized by the Community to do so -- is a pacittiya offense. (Pc 9)
Persistently replying evasively or keeping silent when being questioned in a meeting of the Community in order to conceal one's own offenses -- after a formal charge of evasiveness or uncooperativeness has been brought against one -- is a pacittiya offense. (Pc 12)
If a Community official is innocent of prejudice, criticizing him within earshot of another bhikkhu is a pacittiya offense. (Pc 13)
When one has set a bed, bench, mattress or stool belonging to the Community out in the open: Leaving its immediate vicinity without putting it away or arranging to have it put away is a pacittiya offense. (Pc 14)
When one has spread bedding out in a dwelling belonging to the Community: Departing from the monastery without putting it away or arranging to have it put away is a pacittiya offense. (Pc 15)
Encroaching on another bhikkhu's sleeping or sitting place in a dwelling belonging to the Community, with the sole purpose of making him uncomfortable and forcing him to leave, is a pacittiya offense. (Pc 16)
Causing a bhikkhu to be evicted from a dwelling belonging to the Community -- when one's primary motive is anger -- is a pacittiya offense. (Pc 17)
Sitting or lying down on a bed or bench with detachable legs on an unplanked loft in a dwelling belonging to the Community, is a pacittiya offense. (Pc 18)
Saying that a properly authorized bhikkhu exhorts the bhikkhunis for the sake of personal gain -- when in fact that is not the case -- is a pacittiya offense. (Pc 24)
Deliberately tricking another bhikkhu into breaking Pacittiya 35, in hopes of finding fault with him, is a pacittiya offense. (Pc 36)
Speaking or acting disrespectfully when being admonished by another bhikkhu for a breach of the training rules is a pacittiya offense. (Pc 54)
Agitating to re-open an issue, knowing that it was properly dealt with, is a pacittiya offense. (Pc 63)
Not informing other bhikkhus of a serious offense that one knows another bhikkhu has committed -- either out of a desire to protect him from having to undergo the penalty, or to protect him from the jeering remarks of other bhikkhus -- is a pacittiya offense. (Pc 64)
Acting as the preceptor in the ordination of a person one knows to be less than 20 years old is a pacittiya offense. (Pc 65)
Refusing to give up the wrong view that there is nothing wrong in intentionally transgressing the Buddha's ordinances -- after the third announcement of a formal rebuke in a meeting of the Community -- is a pacittiya offense. (Pc 68)
Consorting, joining in communion or lying down under the same roof with a bhikkhu who has been suspended and not been restored -- knowing that such is the case -- is a pacittiya offense. (Pc 69)
Supporting, receiving services from, consorting or lying down under the same roof with an expelled novice -- knowing that he has been expelled -- is a pacittiya offense. (Pc 70)
Saying something as a ploy to excuse oneself from training under a training rule when being admonished by another bhikkhu for a breach of the rule is a pacittiya offense. (Pc 71)
Criticizing the discipline in the presence of another bhikkhu, in hopes of preventing its study, is a pacittiya offense. (Pc 72)
Using half-truths to deceive others into believing that one is ignorant of the rules in the Patimokkha, after one has already heard the Patimokkha in full three times, and a formal act exposing one's deceit has been brought against one, is a pacittiya offense. (Pc 73)
Giving a blow to another bhikkhu, when motivated by anger, is a pacittiya offense. (Pc 74)
Making a threatening gesture against another bhikkhu when motivated by anger is a pacittiya offense. (Pc 75)
Saying to another bhikkhu that he may have broken a rule unknowingly, simply for the purpose of causing him anxiety, is a pacittiya offense. (Pc 77)
Eavesdropping on bhikkhus involved in an argument over an issue -- with the intention of using what they say against them -- is a pacittiya offense. (Pc 78)
Complaining about a formal act of the Community to which one gave one's consent -- if one knows that the act was carried out in accordance with the rule -- is a pacittiya offense. (Pc 79)
Getting up and leaving a meeting of the Community in the midst of a valid formal act -- without having first given one's consent to the act, and with the intention of invalidating it -- is a pacittiya offense. (Pc 80)
After participating in a formal act of the Community giving robe-cloth to a Community official: Complaining that the Community acted out of favoritism is a pacittiya offense. (Pc 81)
When the Community is dealing formally with an issue, the full Community must be present, as must all the individuals involved in the issue; the proceedings must follow the patterns set out in the Dhamma and Vinaya. (As 1)
If the Community unanimously believes that a bhikkhu is innocent of a charge made against him, they may declare him innocent on the basis of his memory of the events. (As 2)
If the Community unanimously believes that a bhikkhu was insane while committing offenses against the rules, they may absolve him of any responsibility for the offenses. (As 3)
If a bhikkhu commits an offense, he should willingly undergo the appropriate penalty in line with what he actually did and the actual seriousness of the offense. (As 4)
If an important dispute cannot be settled by a unanimous decision, it should be submitted to a vote. The opinion of the majority, if in accordance with the Dhamma and Vinaya, is then considered decisive. (As 5)
If a bhikkhu admits to an offense only after being interrogated in a formal meeting, the Community should carry out an act of censure against him, rescinding it only when he has mended his ways. (As 6)
If, in the course of a dispute, both sides act in ways unworthy of contemplatives, and the sorting out of the penalties would only prolong the dispute, the Community as a whole may make a blanket confession of its light offenses. (As 7)

The Etiquette of a Contemplative

Training a novice or lay person to recite passages of Dhamma by rote is a pacittiya offense. (Pc 4) Lying down at the same time, in the same lodging, with a novice or layman for more than three nights running is a pacittiya offense. (Pc 5)
Digging soil or commanding that it be dug is a pacittiya offense. (Pc 10)
Intentionally cutting, burning or killing a living plant is a pacittiya offense. (Pc 11)
Handing food or medicine to a mendicant ordained outside of Buddhism is a pacittiya offense. (Pc 41)
When on almsround with another bhikkhu: Sending him back so that he won't witness any misconduct one is planning to indulge in is a pacittiya offense. (Pc 42)
To sit down intruding on a man and a woman in their private quarters -- when one or both are sexually aroused, and when another bhikkhu is not present -- is a pacittiya offense. (Pc 43)
Watching a field army -- or similar large military force -- on active duty, unless there is a suitable reason, is a pacittiya offense. (Pc 48)
Staying more than three consecutive nights with an army on active duty -- even when one has a suitable reason to be there -- is a pacittiya offense. (Pc 49)
Going to a battlefield, a roll call, an array of the troops in battle formation or to see a review of the battle units while one is staying with an army is a pacittiya offense. (Pc 50)
Taking an intoxicant is a pacittiya offense regardless of whether one is aware or not that it is an intoxicant. (Pc 51)
Tickling another bhikkhu is a pacittiya offense. (Pc 52)
Jumping and swimming in the water for fun is a pacittiya offense. (Pc 53)
Attempting to frighten another bhikkhu is a pacittiya offense. (Pc 55)
Lighting a fire to warm oneself -- or having it lit -- when one does not need the warmth for one's health is a pacittiya offense. (Pc 56)
Bathing more frequently than once a fortnight when residing in the middle Ganges Valley, except on certain occasions, is a pacittiya offense. (Pc 57)
Hiding another bhikkhu's bowl, robe, sitting cloth, needle case or belt -- or having it hid -- either as a joke or with the purpose of annoying him, is a pacittiya offense. (Pc 60)
Traveling by arrangement with a group of thieves from one village to another -- knowing that they are thieves -- is a pacittiya offense. (Pc 66)
Entering a king's sleeping chamber, unannounced, when both the king and queen are in the chamber, is a pacittiya offense. (Pc 83)
Picking up a valuable, or having it picked up, with the intent of putting it in safe keeping for the owner -- except when one finds it in a monastery or in a dwelling one is visiting -- is a pacittiya offense. (Pc 84)
A bhikkhu should wear his upper and lower robes even all around. (Sk 1 & 2)

Etiquette in inhabited areas

When going or sitting in inhabited areas, a bhikkhu should:

wear his robes so that they hang down evenly, covering his chest, knees, wrists, and everything in between.
refrain from playing with his hands or feet.
keep his gaze lowered except when it is necessary to look up.
refrain from hitching up his robe so that it exposes the side of his body.
refrain from laughing loudly or speaking loudly.
refrain from swinging his body, arms or head.
refrain from putting his arms akimbo.
refrain from covering his head unless the weather is unbearably cold or hot.
refrain from walking on tiptoe or just on his heels.
refrain from sitting with his arms around his knees. (Sk 3-26)

Receiving and eating almsfood

When receiving alms, a bhikkhu should:

be mindful to receive them appreciatively.
focus his attention on the alms bowl.
take bean curry only in proper proportion to the rice.
accept no more food than will fill the bowl level to the top rim. (Sk 27-30)

When eating, a bhikkhu should:

be mindful to eat his food appreciatively.
focus his attention on the bowl.
eat his food methodically, from one side of the bowl to the other.
eat bean curry only in proper proportion to the rice.
level his rice before eating from it.
refrain from hiding his substantial food with rice, out of a hope of getting more.
refrain from looking at another bhikkhu's bowl intent on finding fault with him for not sharing his food.
refrain from making extra-large mouthfuls.
eat his rice in rounded mouthfuls.
refrain from opening his mouth until he has brought food to it.
refrain from putting his whole hand in his mouth.
refrain from speaking when there is so much food in his mouth that it affects his pronunciation.
refrain from lifting a large handful of food from his bowl and breaking off mouthfuls with the other hand.
refrain from nibbling bit by bit at his mouthfuls of food.
refrain from stuffing out his cheeks.
refrain from shaking food off his hands or scattering rice about.
refrain from sticking out his tongue or smacking his lips.
refrain from making a slurping noise.
refrain from licking his hands, his bowl or his lips.
refrain from accepting a water vessel with a hand soiled by food.
refrain from throwing away -- in an inhabited area -- bowl-rinsing water that has grains of rice in it.(Sk 31-36, 38-56)

Teaching Dhamma

When his listener is not ill, a bhikkhu should not teach Dhamma if the listener:

has an umbrella in his/her hand.
has a staff in his/her hand.
has a knife in his/her hand.
has a weapon in his/her hand.
is wearing shoes, boots or sandals.
is sitting in a vehicle when the bhikkhu is in a lower vehicle or not in a vehicle at all.
is lying down when the bhikkhu is sitting or standing.
is sitting holding his/her knees.
is wearing a hat or a turban, or has covered his/her head with a scarf or shawl.
is sitting on a seat while the bhikkhu is sitting on the ground.
is sitting on a high seat while the bhikkhu is sitting on a lower seat.
is sitting while the bhikkhu is standing.
is walking ahead of the bhikkhu.
is walking on a path while the bhikkhu is walking beside the path. (Sk 57-72)

Urinating, defecating & spitting

Unless he is ill, a bhikkhu should not urinate or defecate while standing. (Sk 73)

The Patimokkha

The Bhikkhus' Code of Discipline

Translated from the Pali by Thanissaro Bhikkhu

For free distribution only. Note: See also the Introduction to the Patimokkha Rules, and the brief overview of the Vinaya. For a comprehensive introduction and commentary to the Patimokkha rules, see Thanissaro Bhikkhu's The Buddhist Monastic Code.

Parajika -- Rules entailing expulsion from the Sangha (Defeat)
Sanghadisesa -- Rules entailing an initial and subsequent meeting of the Sangha
Aniyata -- Indefinite rules
Nissaggiya Pacittiya -- Rules entailing forfeiture and confession
- Part One: The Robe-cloth Chapter
- Part Two: The Silk Chapter
Pacittiya -- Rules entailing confession
Patidesaniya -- Rules entailing acknowledgement
Sekhiya -- Rules of training
Adhikarana-Samatha -- Rules for settling disputes

Parajika

1. Should any bhikkhu -- participating in the training and livelihood of the bhikkhus, without having renounced the training, without having declared his weakness -- engage in the sexual act, even with a female animal, he is defeated and no longer in communion. 2. Should any bhikkhu, in the manner of stealing, take what is not given from an inhabited area or from the wilderness -- just as when, in the taking of what is not given, kings arresting the criminal would flog, imprison, or banish him, saying, "You are a robber, you are a fool, you are benighted, you are a thief" -- a bhikkhu in the same way taking what is not given is defeated and no longer in communion.
3. Should any bhikkhu intentionally deprive a human being of life, or search for an assassin for him, or praise the advantages of death, or incite him to die (thus): "My good man, what use is this wretched, miserable life to you? Death would be better for you than life," or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite him to die, he also is defeated and no longer in communion.
4. Should any bhikkhu, without direct knowledge, boast of a superior human state, a truly noble knowledge and vision as present in himself, saying, "Thus do I know; thus do I see," such that regardless of whether or not he is cross-examined on a later occasion, he -- being remorseful and desirous of purification -- might say, "Friends, not knowing, I said I know; not seeing, I said I see -- vainly, falsely, idly," unless it was from over-estimation, he also is defeated and no longer in communion.

Sanghadisesa

1. Intentional discharge of semen, except while dreaming, entails initial and subsequent meetings of the Community. 2. Should any bhikkhu, overcome by lust, with altered mind, engage in bodily contact with a woman, or in holding her hand, holding a lock of her hair, or caressing any of her limbs, it entails initial and subsequent meetings of the Community.
3. Should any bhikkhu, overcome by lust, with altered mind, address lewd words to a woman in the manner of young men to a young woman alluding to sexual intercourse, it entails initial and subsequent meetings of the Community.
4. Should any bhikkhu, overcome by lust, with altered mind, speak in the presence of a woman in praise of ministering to his own sensuality thus: "This, sister, is the highest ministration, that of ministering to a virtuous, fine-natured follower of the celibate life such as myself with this act" -- alluding to sexual intercourse -- it entails initial and subsequent meetings of the Community.
5. Should any bhikkhu engage in conveying a man's intentions to a woman or a woman's intentions to a man, proposing marriage or paramourage -- even if only for a momentary liaison -- it entails initial and subsequent meetings of the Community.
6. When a bhikkhu is building a hut from (gains acquired by) his own begging -- having no sponsor, destined for himself -- he is to build it to the standard measurement. Here the standard is this: twelve spans, using the sugata span, in length (measuring outside); seven in width, (measuring) inside. Bhikkhus are to be assembled to designate the site. The site the bhikkhus designate should be without disturbances and with adequate space. If the bhikkhu should build a hut from his own begging on a site with disturbances and without adequate space, or if he should not assemble the bhikkhus to designate the site, or if he should exceed the standard, it entails initial and subsequent meetings of the Community.
7. When a bhikkhu is building a large dwelling -- having a sponsor and destined for himself -- he is to assemble bhikkhus to designate the site. The site the bhikkhus designate should be without disturbances and with adequate space. If the bhikkhu should build a large dwelling on a site with disturbances and without adequate space, or if he should not assemble the bhikkhus to designate the site, it entails initial and subsequent meetings of the Community.
8. Should any bhikkhu, malicious, angered, displeased, charge a (fellow) bhikkhu with an unfounded case involving defeat, (thinking), "Surely with this I may bring about his fall from the celibate life," then regardless of whether or not he is cross-examined on a later occasion, if the issue is unfounded and the bhikkhu confesses his anger, it entails initial and subsequent meetings of the Community.
9. Should any bhikkhu, malicious, angered, displeased, using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhu with a case involving defeat, (thinking), "Surely with this I may bring about his fall from the celibate life," then regardless of whether or not he is cross-examined on a later occasion, if the issue pertains otherwise, an aspect used as a mere ploy, and the bhikkhu confesses his anger, it entails initial and subsequent meetings of the Community.
10. Should any bhikkhu agitate for a schism in a Community in concord, or should he persist in taking up an issue conducive to schism, the bhikkhus should admonish him thus: "Do not, Ven. sir, agitate for a schism in a Community in concord or persist in taking up an issue conducive to schism. Let the venerable one be reconciled with the Community, for a Community in concord, on complimentary terms, free from dispute, having a common recitation, dwells in peace."
And should that bhikkhu, admonished thus by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.
11. Should bhikkhus -- one, two, or three -- who are followers and partisans of that bhikkhu, say, "Do not, Ven. sirs, admonish that bhikkhu in any way. He is an exponent of the Dhamma, an exponent of the Vinaya. He acts with our consent and approval. He knows, he speaks for us, and that is pleasing to us," other bhikkhus are to admonish them thus: "Do not say that, Ven. sirs. That bhikkhu is not an exponent of the Dhamma and he is not an exponent of the Vinaya. Do not, Ven. sirs, approve of a schism in the Community. Let the venerable ones' (minds) be reconciled with the Community, for a Community in concord, on complimentary terms, without dispute, with a common recitation, dwells in peace."
And should those bhikkhus, thus admonished, persist as before, the bhikkhus are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhus they desist, that is good. If they do not desist, it entails initial and subsequent meetings of the Community.
12. In case a bhikkhu is by nature difficult to admonish -- who, when being legitimately admonished by the bhikkhus with reference to the training rules included in the (Patimokkha) recitation, makes himself unadmonishable (saying), "Do not, venerable ones, say anything to me, good or bad; and I will not say anything to the venerable ones, good or bad. Refrain, venerable ones, from admonishing me" -- the bhikkhus should admonish him thus: "Let the venerable one not make himself unadmonishable. Let the venerable one make himself admonishable. Let the venerable one admonish the bhikkhus in accordance with what is right, and the bhikkhus will admonish the venerable one in accordance with what is right; for it is thus that the Blessed One's following is nurtured: through mutual admonition, through mutual rehabilitation."
And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to be rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.
13. In case a bhikkhu living in dependence on a certain village or town is a corrupter of families, a man of depraved conduct -- whose depraved conduct is both seen and heard about, and the families he has corrupted are both seen and heard about -- the bhikkhus are to admonish him thus: "You, Ven. sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about; the families you have corrupted are both seen and heard about. Leave this monastery, Ven. sir. Enough of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, say about the bhikkhus, "The bhikkhus are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear, in that for this sort of offense they banish some and do not banish others," the bhikkhus are to admonish him thus: "Do not say that, Ven. sir. The bhikkhus are not prejudiced by favoritism, are not prejudiced by aversion, are not prejudiced by delusion, are not prejudiced by fear. You, Ven. sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about. Leave this monastery, Ven. sir. Enough of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.

Aniyata

1. Should any bhikkhu sit in private, alone with a woman in a seat secluded enough to lend itself (to the sexual act), so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting any of three cases -- involving either defeat, communal meetings, or confession -- then the bhikkhu, acknowledging having sat (there), may be dealt with for any of the three cases -- involving defeat, communal meetings, or confession -- or he may be dealt with for whichever case the female lay follower described. This case is undetermined. 2. In case a seat is not sufficiently secluded to lend itself (to the sexual act) but sufficiently so to address lewd words to a woman, should any bhikkhu sit in private, alone with a woman in such a seat, so that a female lay follower whose word can be trusted, having seen them, would describe it as constituting either of two cases -- involving communal meetings or confession -- then the bhikkhu, acknowledging having sat (there), is to be dealt with for either of the two cases -- involving communal meetings or confession -- or he is to be dealt with for whichever case the female lay follower described. This case too is undetermined.

Nissaggiya Pacittiya

Part One: The Robe-cloth Chapter

1. When a bhikkhu has finished his robe-making and the frame is destroyed (his kathina privileges are in abeyance), he is to keep an extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed. 2. When a bhikkhu has finished his robe-making and the frame is destroyed (his kathina privileges are in abeyance): If he dwells apart from (any of) his three robes even for one night -- unless authorized by the bhikkhus -- it is to be forfeited and confessed.
3. When a bhikkhu has finished his robe-making and the kathina privileges are in abeyance: If out-of-season robe-cloth accrues to him, he may accept it if he so desires. Once he accepts it, he is to make it up immediately (into a cloth requisite). If it should not be enough, he may lay it aside for a month at most if he has an expectation for filling the lack. Should he keep it beyond that, even when there is an expectation (for further cloth), it is to be forfeited and confessed.
4. Should any bhikkhu have a used robe washed, dyed, or beaten by a bhikkhuni unrelated to him, it is to be forfeited and confessed.
5. Should any bhikkhu accept robe-cloth from a bhikkhuni unrelated to him -- unless it is in exchange -- it is to be forfeited and confessed.
6. Should any bhikkhu ask for robe-cloth from a man or woman householder unrelated to him, except at the proper occasion, it is to be forfeited and confessed. Here the proper occasion is this: The bhikkhu's robe has been stolen or destroyed. This is the proper occasion in this case.
7. If that unrelated man or woman householder presents the bhikkhu with many robes (pieces of robe-cloth), he is to accept at most (enough for) an upper and an under robe. If he accepts more than that, it is to be forfeited and confessed.
8. In case a man or woman householder prepares a robe fund for the sake of an unrelated bhikkhu, thinking. "Having purchased a robe with this robe fund, I will supply the bhikkhu named so-and-so with a robe:" If the bhikkhu, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, saying, "It would be good indeed, sir, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with this robe fund" -- out of a desire for something fine -- it is to be forfeited and confessed.
9. In case two householders -- men or women -- prepare separate robe funds for the sake of a bhikkhu unrelated to them, thinking, "Having purchased separate robes with these separate robe funds of ours, we will supply the bhikkhu named so-and-so with robes": If the bhikkhu, not previously invited, approaching (them) should make a stipulation with regard to the robe, saying, "It would be good indeed, sirs, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with these separate robe funds, the two (funds) together for one (robe)" -- out of a desire for something fine -- it is to be forfeited and confessed.
10. In case a king, a royal official, a brahman or a householder sends a robe fund for the sake of a bhikkhu via a messenger (saying), "Having purchased a robe with this robe fund, supply the bhikkhu named so-and-so with a robe": If the messenger, approaching the bhikkhu, should say, "This is a robe fund being delivered for the sake of the venerable one. May the venerable one accept this robe fund," then the bhikkhu is to tell the messenger: "We do not accept robe funds, my friend. We accept robes (robe-cloth) as are proper according to season."
If the messenger should say to the bhikkhu, "Does the venerable one have a steward?" then, bhikkhus, if the bhikkhu desires a robe, he may indicate a steward -- either a monastery attendant or a lay follower -- (saying), "That, my friend, is the bhikkhus' steward."
If the messenger, having instructed the steward and going to the bhikkhu, should say, "I have instructed the steward the venerable one indicated. May the venerable one go (to him) and he will supply you with a robe in season," then the bhikkhu, desiring a robe and approaching the steward, may prompt and remind him two or three times, "I have need of a robe." Should (the steward) produce the robe after being prompted and reminded two or three times, that is good.
If he does not produce the robe, (the bhikkhu) should stand in silence four times, five times, six times at most for that purpose. Should (the steward) produce the robe after (the bhikkhu) has stood in silence for the purpose four, five, six times at most, that is good.
If he should not produce the robe (at that point), should he then produce the robe after (the bhikkhu) has endeavored further than that, it is to be forfeited and confessed.
If he should not produce (the robe), then the bhikkhu himself should go to the place from which the robe fund was brought, or a messenger should be sent (to say), "The robe fund that you, venerable sirs, sent for the sake of the bhikkhu has given no benefit to the bhikkhu at all. May the you be united with what is yours. May what is yours not be lost." This is the proper course here.

Part Two: The Silk Chapter

11. Should any bhikkhu have a felt (blanket/rug) made of a mixture containing silk, it is to be forfeited and confessed. 12. Should any bhikkhu have a felt (blanket/rug) made of pure black wool, it is to be forfeited and confessed.
13. When a bhikkhu is making a new felt (blanket/rug), two parts of pure black wool are to be incorporated, a third (part) of white, and a fourth of brown. If a bhikkhu should have a new felt (blanket/rug) made without incorporating two parts of pure black wool, a third of white, and a fourth of brown, it is to be forfeited and confessed.
14. When a new felt (blanket/rug) has been made by a bhikkhu, it is to be kept for (at least) six years. If after less than six years he should have another new felt (blanket/rug) made, regardless of whether or not he has disposed of the first, then -- unless he has been authorized by the bhikkhus -- it is to be forfeited and confessed.
15. When a felt sitting rug is being made by a bhikkhu, a piece of old felt a sugata span (25 cm.) on each side is to be incorporated for the sake of discoloring it. If, without incorporating a piece of old felt a sugata span on each side, he should have a new felt sitting rug made, it is to be forfeited and confessed.
16. If wool accrues to a bhikkhu as he is going on a journey, he may accept it if he so desires. Once he accepts it, he may carry it by hand -- there being no one else to carry it -- three leagues (48 km.=30 miles) at most. Should he carry it farther than that, even if there is no one else to carry it, it is to be forfeited and confessed.
17. Should any bhikkhu have wool washed, dyed, or carded by a bhikkhuni unrelated to him, it is to be forfeited and confessed.
18. Should any bhikkhu take gold and silver, or have it taken, or consent to its being deposited (near him), it is to be forfeited and confessed.
19. Should any bhikkhu engage in various types of monetary exchange, it (the income) is to be forfeited and confessed.
20. Should any bhikkhu engage in various types of trade, (the article obtained) is to be forfeited and confessed.
21. An extra alms bowl may be kept ten days at most. Beyond that, it is to be forfeited and confessed.
22. Should a bhikkhu with an alms bowl having less than five mends ask for another new bowl, it is to be forfeited and confessed. The bowl is to be forfeited by the bhikkhu to the company of bhikkhus. That company of bhikkhus' final bowl should be presented to the bhikkhu, (saying,) "This, bhikkhu, is your bowl. It is to be kept until broken." This is the proper procedure here.
23. There are these tonics to be taken by sick bhikkhus: ghee, fresh butter, oil, honey, sugar/molasses. Having been received, they are to be used from storage seven days at most. Beyond that, they are to be forfeited and confessed.
24. When a month is left to the hot season, a bhikkhu may seek a rains-bathing cloth. When a half-month is left to the hot season, (the cloth) having been made, may be worn. If when more than a month is left to the hot season he should seek a rains-bathing cloth, (or) when more than a half-month is left to the hot season, (the cloth) having been made should be worn, it is to be forfeited and confessed.
25. Should any bhikkhu, having himself given a robe-cloth to (another) bhikkhu, and then being angered and displeased, snatch it back or have it snatched back, it is to be forfeited and confessed.
26. Should any bhikkhu, having requested thread, have a robe woven by weavers, it is to be forfeited and confessed.
27. In case a man or woman householder unrelated to a bhikkhu has weavers weave robe-cloth for his sake, and if the bhikkhu, not previously invited (by the householder), having approached the weavers, should make stipulations with regard to the cloth, saying, "This cloth, friends, is to be woven for my sake. Make it long, make it broad, make it tightly woven, well woven, well spread, well scraped, well smoothed, and perhaps I may reward you with a little something;" and should the bhikkhu, having said that, reward them with a little something, even as much as almsfood, it (the cloth) is to be forfeited and confessed.
28. Ten days prior to the third-month Kattika full moon, should robe-cloth offered in urgency accrue to a bhikkhu, he is to accept it if he regards it as offered in urgency. Once he has accepted it, he may keep it throughout the robe season. Beyond that, it is to be forfeited and confessed.
29. There are wilderness abodes that are considered dubious and risky. A bhikkhu living in such abodes after the (fourth-month) Kattika full moon has passed may keep any one of his three robes in a village if he so desires. Should he have any reason to live apart from the robe, he may do so for six nights at most. If he should live apart from it longer than that -- unless authorized by the bhikkhus -- it is to be forfeited and confessed.
30. Should any bhikkhu knowingly divert to himself gains that had been intended for a Community, they are to be forfeited and confessed.

Pacittiya

Part One: The Lie Chapter

1. A deliberate lie is to be confessed. 2. An insult is to be confessed.
3. Malicious tale-bearing among bhikkhus is to be confessed.
4. Should any bhikkhu have an unordained person recite Dhamma line by line (with him), it is to be confessed.
5. Should any bhikkhu lie down in the same lodging with an unordained person for more than two or three consecutive nights, it is to be confessed.
6. Should any bhikkhu lie down in the same lodging with a woman, it is to be confessed.
7. Should any bhikkhu teach more than five or six sentences of Dhamma to a woman, unless a knowledgeable man is present, it is to be confessed.
8. Should any bhikkhu report (his own) factual superior human state to an unordained person, it is to be confessed.
9. Should any bhikkhu report (another) bhikkhu's gross offense to an unordained person -- unless authorized by the bhikkhus -- it is to be confessed.
10. Should any bhikkhu dig soil or have it dug, it is to be confessed.

Part Two: The Living Plant Chapter

11. The damaging of a living plant is to be confessed. 12. Evasive speech and uncooperativeness are to be confessed.
13. Maligning or complaining (about a Community official) is to be confessed.
14. Should any bhikkhu set a bed, bench, mattress, or stool belonging to the Community out in the open -- or have it set out -- and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.
15. Should any bhikkhu, having set out bedding in a lodging belonging to the Community -- or having had it set out -- and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.
16. Should any bhikkhu knowingly lie down in a lodging belonging to the Community so as to intrude on a bhikkhu who arrived there first, (thinking), "Whoever feels crowded will go away" -- doing it for this reason and no other -- it is to be confessed.
17. Should any bhikkhu, angry and displeased, evict a bhikkhu from a dwelling belonging to the Community -- or have him evicted -- it is to be confessed.
18. Should any bhikkhu sit or lie down on a bed or bench with detachable legs on an (unplanked) loft in a dwelling belonging to the Community, it is to be confessed.
19. When a bhikkhu is building a large dwelling, he may apply two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. Should he apply more than that, even if standing where there are no crops to speak of, it is to be confessed.
20. Should any bhikkhu knowingly pour water containing living beings -- or have it poured -- on grass or on clay, it is to be confessed.

Part Three: The Exhortation Chapter

21. Should any bhikkhu, unauthorized, exhort the bhikkhunis, it is to be confessed. 22. Should any bhikkhu, even if authorized, exhort the bhikkhunis after sunset, it is to be confessed.
23. Should any bhikkhu, having gone to the bhikkhunis' quarters, exhort the bhikkhunis -- except at the proper occasion -- it is to be confessed. Here the proper occasion is this: A bhikkhuni is ill. This is the proper occasion here.
24. Should any bhikkhu say that the bhikkhus exhort the bhikkhunis for the sake of personal gain, it is to be confessed.
25. Should any bhikkhu give robe-cloth to a bhikkhuni unrelated to him, except in exchange, it is to be confessed.
26. Should any bhikkhu sew a robe or have it sewn for a bhikkhuni unrelated to him, it is to be confessed.
27. Should any bhikkhu, by arrangement, travel together with a bhikkhuni even for the interval between one village and the next, except at the proper occasion, it is to be confessed. Here the proper occasion is this: The road is to be traveled by caravan, and is considered dubious and risky. This is the proper occasion here.
28. Should any bhikkhu, by arrangement, get in the same boat with a bhikkhuni going upstream or downstream -- except to cross over to the other bank -- it is to be confessed.
29. Should any bhikkhu knowingly eat almsfood donated through the prompting of a bhikkhuni, except for food that householders had already intended for him prior (to her prompting), it is to be confessed.
30. Should any bhikkhu sit in private, alone with a bhikkhuni, it is to be confessed.

Part Four: The Food Chapter

31. A bhikkhu who is not ill may eat one meal at a public alms center. Should he eat more than that, it is to be confessed. 32. A group meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, an extraordinary occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.
33. An out-of-turn meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth (the robe season), a time of making robes. These are the proper occasions here.
34. In case a bhikkhu arriving at a family residence is presented with cakes or cooked grain-meal, he may accept two or three bowlfuls if he so desires. If he should accept more than that, it is to be confessed. Having accepted the two-or-three bowlfuls and having taken them from there, he is to share them among the bhikkhus. This is the proper course here.
35. Should any bhikkhu, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food that is not left over, it is to be confessed.
36. Should any bhikkhu, knowingly and wishing to find fault, present staple or non-staple food to a bhikkhu who has eaten and turned down an offer (for further food), saying, "Here, bhikkhu, chew or consume this" -- when it has been eaten, it is to be confessed.
37. Should any bhikkhu chew or consume staple or non-staple food at the wrong time, it is to be confessed.
38. Should any bhikkhu chew or consume stored-up staple or non-staple food, it is to be confessed.
39. There are these finer staple foods, i.e., ghee, fresh butter, oil, honey, sugar/molasses, fish, meat, milk, and curds. Should any bhikkhu who is not ill, having asked for finer staple foods such as these for his own sake, then eat them, it is to be confessed.
40. Should any bhikkhu take into his mouth an edible that has not been given -- except for water and tooth-cleaning sticks -- it is to be confessed.

Part Five: The Naked Ascetic Chapter

41. Should any bhikkhu give staple or non-staple food with his own hand to a naked ascetic, a male wanderer, or a female wanderer, it is to be confessed. 42. Should any bhikkhu say to a bhikkhu, "Come, my friend, let's enter the village or town for alms," and then -- whether or not he has had (food) given to him -- dismiss him, saying, "Go away, my friend. I don't like sitting or talking with you. I prefer sitting or talking alone," if doing it for that reason and no other, it is to be confessed.
43. Should a bhikkhu sit intruding on a family "with its meal," it is to be confessed.
44. Should any bhikkhu sit in private on a secluded seat with a woman, it is to be confessed.
45. Should any bhikkhu sit in private, alone with a woman, it is to be confessed.
46. Should any bhikkhu, being invited for a meal and without taking leave of an available bhikkhu, go calling on families before or after the meal, except at the proper times, it is to be confessed. Here the proper times are these: the time of giving cloth, the time of making robes. These are the proper times here.
47. A bhikkhu who is not ill may accept (make use of) a four-month invitation to ask for requisites. If he should accept (make use of) it for longer than that -- unless the invitation is renewed or is permanent -- it is to be confessed.
48. Should any bhikkhu go to see an army on active duty, unless there is a suitable reason, it is to be confessed.
49. There being some reason or another for a bhikkhu to go to an army, he may stay two or three (consecutive) nights with the army. If he should stay longer than that, it is to be confessed.
50. If a bhikkhu staying two or three nights with an army should go to a battlefield, a roll call, the troops in battle formation, or to see a review of the (battle) units, it is to be confessed.

Part Six: The Alcoholic Drink Chapter

51. The drinking of alcohol or fermented liquor is to be confessed. 52. Tickling with the fingers is to be confessed.
53. The act of playing in the water is to be confessed.
54. Disrespect is to be confessed.
55. Should any bhikkhu try to frighten another bhikkhu, it is to be confessed.
56. Should any bhikkhu who is not ill, seeking to warm himself, kindle a fire or have one kindled -- unless there is a suitable reason -- it is to be confessed.
57. Should any bhikkhu bathe at intervals of less than half a month, except at the proper occasions, it is to be confessed. Here the proper occasions are these: the last month and a half of the hot season, the first month of the rains, these two and a half months being a time of heat, a time of fever; (also) a time of illness; a time of work; a time of going on a journey; a time of wind or rain. These are the proper times here.
58. When a bhikkhu receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhu should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.
59. Should any bhikkhu, himself having placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female probationer, a male novice, or a female novice, then make use of the cloth without the shared ownership's being rescinded, it is to be confessed.
60. Should any bhikkhu hide (another) bhikkhu's bowl, robe, sitting cloth, needle case, or belt -- or have it hidden -- even as a joke, it is to be confessed.

Part Seven: The Animal Chapter

61. Should any bhikkhu knowingly deprive an animal of life, it is to be confessed. 62. Should any bhikkhu knowingly make use of water with living beings in it, it is to be confessed.
63. Should any bhikkhu knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.
64. Should any bhikkhu knowingly conceal another bhikkhu's serious offense, it is to be confessed.
65. Should any bhikkhu knowingly give full ordination to an individual less than twenty years of age, the individual is not ordained and the bhikkhus are blameworthy; and as for him (the preceptor), it is to be confessed.
66. Should any bhikkhu knowingly and by arrangement travel together with a caravan of thieves, even for the interval between one village and the next, it is to be confessed.
67. Should any bhikkhu, by arrangement, travel together with a woman, even for the interval between one village and the next, it is to be confessed.
68. Should any bhikkhu say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive for me, when indulged in, are not genuine obstructions," the bhikkhus should admonish him thus: "Do not say that, venerable sir. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions."
And should the bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it is to be confessed.
69. Should any bhikkhu knowingly consort, join in communion, or lie down in the same lodging with a bhikkhu professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed.
70. And if a novice should say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive for me when indulged in, are not genuine obstructions," the bhikkhus should admonish him thus: "Do not say that, friend novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions."
And should that novice, thus admonished by the bhikkhus, persist as before, the bhikkhus should admonish him as follows: "From this day forth, friend novice, you are not to claim the Blessed One as your teacher, nor are you even to have the opportunity the other novices get -- that of sharing lodgings two or three nights with the bhikkhus. Away with you! Out of our sight! (literally, 'Get lost!')"
Should any bhikkhu knowingly support, receive services from, consort with, or lie down in the same lodging with a novice thus expelled, it is to be confessed.

Part Eight: The In-accordance-with-the-Rule Chapter

71. Should any bhikkhu, admonished by the bhikkhus in accordance with a rule, say, "Friends, I will not train myself under this training rule until I have put questions about it to another bhikkhu, experienced and learned in the discipline," it is to be confessed. Bhikkhus, (a training rule) is to be understood, is to be asked about, is to be pondered. This is the proper course here. 72. Should any bhikkhu, when the Patimokkha is being repeated, say, "Why are these lesser and minor training rules repeated when they lead only to anxiety, bother and confusion?" the criticism of the training rules is to be confessed.
73. Should any bhikkhu, when the Patimokkha is being recited every half-month, say, "Just now have I heard that this case, too, is handed down in the Patimokkha, is included in the Patimokkha, and comes up for recitation every half-month;" and if other bhikkhus should know, "That bhikkhu has already sat through two or three recitations of the Patimokkha, if not more," the bhikkhu is not exempted for being ignorant. Whatever the offense he has committed, he is to be dealt with in accordance with the rule; and in addition, his deception is to be exposed: "It is no gain for you, friend, it is ill-done, that when the Patimokkha is being recited, you do not pay proper attention and take it to heart." Here the deception is to be confessed.
74. Should any bhikkhu, angered and displeased, give a blow to (another) bhikkhu, it is to be confessed.
75. Should any bhikkhu, angered and displeased, raise his hand against (another) bhikkhu, it is to be confessed.
76. Should any bhikkhu charge a bhikkhu with an unfounded sanghadisesa (offense), it is to be confessed.
77. Should any bhikkhu purposefully provoke anxiety in (another) bhikkhu, (thinking,) "This way, even for just a moment, he will have no peace" -- if doing it for just this reason and no other -- it is to be confessed.
78. Should any bhikkhu stand eavesdropping on bhikkhus when they are arguing, quarreling, and disputing, thinking, "I will overhear what they say" -- if doing it for just this reason and no other -- it is to be confessed.
79. Should any bhikkhu, having given consent (by proxy) to a formal act carried out in accordance with the rule, later complain (about the act), it is to be confessed.
80. Should any bhikkhu, when deliberation is being carried on in the Community, get up from his seat and leave without having given consent, it is to be confessed.
81. Should any bhikkhu, (acting as part of) a Community in concord, give robe-cloth (to an individual bhikkhu) and later complain, "The bhikkhus apportion the Community's gains according to friendship," it is to be confessed.
82. Should any bhikkhu knowingly divert to an individual gains that had been allocated for the Community, it is to be confessed.

Part Nine: The Treasure Chapter

83. Should any bhikkhu, without being previously announced, cross the threshold of a consecrated noble king's (sleeping chamber) from which the king has not left, from which the treasure (the queen) has not withdrawn, it is to be confessed. 84. Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within a dwelling, it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) "Whoever it belongs to will (come and) fetch it." This is the proper course here.
85. Should any bhikkhu, without taking leave of an available bhikkhu, enter a village at the wrong time -- unless there is a suitable emergency -- it is to be confessed.
86. Should any bhikkhu have a needle case made of bone, ivory, or horn, it is to be broken and confessed.
87. When a bhikkhu is making a new bed or bench, it is to have legs (at most) eight fingerbreadths long -- using Sugata fingerbreadths -- not counting the lower edge of the frame. In excess of that it is to be cut down and confessed.
88. Should any bhikkhu have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.
89. When a bhikkhu is making a sitting cloth, it is to be made to the standard measurement. Here the standard is this: two spans -- using the Sugata span -- in length, 1 1/2 in width, the border a span. In excess of that, it is to be cut down and confessed.
90. When a bhikkhu is making a skin-eruption covering cloth, it is to be made to the standard measurement. Here the standard is this: four spans -- using the Sugata span -- in length, two spans in width. In excess of that, it is to be cut down and confessed.
91. When a bhikkhu is making a rains-bathing cloth, it is to be made to the standard measurement. Here the standard is this: six spans -- using the Sugata span -- in length, 2 1/2 in width. In excess of that, it is to be cut down and confessed.
92. Should any bhikkhu have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans -- using the Sugata span -- in length, six spans in width. This is the size of the Sugata's Sugata robe.

Patidesaniya

1. Should any bhikkhu chew or consume staple or non-staple food, having received it himself from the hand of an unrelated bhikkhuni in an inhabited area, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it." 2. In case bhikkhus, being invited, are eating in family homes, and if a bhikkhuni is standing there as though giving directions, (saying,) "Give curry here, give rice here," then the bhikkhus are to dismiss her: "Go away, sister, while the bhikkhus are eating." If not one of the bhikkhus should speak to dismiss her, "Go away, sister, while the bhikkhus are eating," the bhikkhus are to acknowledge it: "Friends, we have committed a blameworthy, unsuitable act that ought to be acknowledged. We acknowledge it."
3. There are families designated as in training. Should any bhikkhu, not being ill, uninvited beforehand, chew or consume staple or non-staple food, having received it himself at the homes of families designated as in training, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."
4. There are wilderness abodes that are dubious and risky. Should any bhikkhu, not being ill, living in such abodes, chew or consume unannounced (gifts of) staple or non-staple food, having received them himself in the abode, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."

Sekhiya

Part One: The 26 Dealing with Proper Behavior

1. [2] I will wear the lower robe [upper robe] wrapped around (me): a training to be observed. 3. [4] I will go [sit] well-covered in inhabited areas: a training to be observed.
5. [6] I will go [sit] well-restrained in inhabited areas: a training to be observed.
7. [8] I will go [sit] with eyes lowered in inhabited areas: a training to be observed.
9. [10] I will not go [sit] with robes hitched up in inhabited areas: a training to be observed.
11. [12] I will not go [sit] laughing loudly in inhabited areas: a training to be observed.
13. [14] I will go [sit] (speaking) with a lowered voice in inhabited areas: a training to be observed.
15. [16] I will not go [sit] swinging the body in inhabited areas: a training to be observed.
17. [18] I will not go [sit] swinging the arms in inhabited areas: a training to be observed.
19. [20] I will not go [sit] swinging the head in inhabited areas: a training to be observed.
21. [22] I will not go [sit] with arms akimbo in inhabited areas: a training to be observed.
23. [24] I will not go [sit] with my head covered in inhabited areas: a training to be observed.
25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
26. I will not sit holding up the knees in inhabited areas: a training to be observed.

Part Two: The 30 Dealing with Food

27. I will receive almsfood appreciatively: a training to be observed. 28. I will receive almsfood with attention focused on the bowl: a training to be observed.
29. I will receive almsfood with bean curry in proper proportion: a training to be observed.
30. I will receive almsfood level with the edge (of the bowl): a training to be observed.
31. I will eat almsfood appreciatively: a training to be observed.
32. I will eat almsfood with attention focused on the bowl: a training to be observed.
33. I will eat almsfood methodically: a training to be observed.
34. I will eat almsfood with bean curry in proper proportion: a training to be observed.
35. I will not eat almsfood taking mouthfuls from a heap: a training to be observed.
36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.
37. Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.
38. I will not look at another's bowl intent on finding fault: a training to be observed.
39. I will not take an extra-large mouthful: a training to be observed.
40. I will make a rounded mouthful: a training to be observed.
41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.
42. I will not put the whole hand into the mouth while eating: a training to be observed.
43. I will not speak with the mouth full of food: a training to be observed.
44. I will not eat from lifted balls of food: a training to be observed.
45. I will not eat nibbling at mouthfuls of food: a training to be observed.
46. I will not eat stuffing out the cheeks: a training to be observed.
47. I will not eat shaking (food off) the hand: a training to be observed.
48. I will not eat scattering rice about: a training to be observed.
49. I will not eat sticking out the tongue: a training to be observed.
50. I will not eat smacking the lips: a training to be observed.
51. I will not eat making a slurping noise: a training to be observed.
52. I will not eat licking the hands: a training to be observed.
53. I will not eat licking the bowl: a training to be observed.
54. I will not eat licking the lips: a training to be observed.
55. I will not accept a water vessel with a hand soiled by food: a training to be observed.
56. I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to be observed.

Part Three: The 16 Dealing with Teaching Dhamma

57. I will not teach Dhamma to a person with an umbrella in his hand and who is not ill: a training to be observed. 58. I will not teach Dhamma to a person with a staff in his hand and who is not ill: a training to be observed.
59. I will not teach Dhamma to a person with a knife in his hand and who is not ill: a training to be observed.
60. I will not teach Dhamma to a person with a weapon in his hand and who is not ill: a training to be observed.
61. [62] I will not teach Dhamma to a person wearing non-leather [leather] footwear who is not ill: a training to be observed.
63. I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed.
64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed.
65. I will not teach Dhamma to a person who sits holding up his knees and who is not ill: a training to be observed.
66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.
67. I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.
68. Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.
69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed.
70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.
71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.
72. Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed.

Part Four: The 3 Miscellaneous Rules

73. Not being ill, I will not defecate or urinate while standing: a training to be observed. 74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.
75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.

Adhikarana-Samatha

1. A verdict "in the presence of" should be given. This means that the formal act settling the issue must be carried out in the presence of the Community, in the presence of the individuals, and in the presence of the Dhamma and Vinaya. 2. A verdict of mindfulness may be given. This is the verdict of innocence given in an accusation, based on the fact that the accused remembers fully that he did not commit the offense in question.
3. A verdict of past insanity may be given. This is another verdict of innocence given in an accusation, based on the fact that the accused was out of his mind when he committed the offense in question and so is absolved of any responsibility for it.
4. Acting in accordance with what is admitted. This refers to the ordinary confession of offenses, where no formal interrogation is involved. The confession is valid only if in accord with the facts, e.g., a bhikkhu actually commits a pacittiya offense and then confesses it as such, and not as a stronger or lesser offense. If he were to confess it as a dukkata or a sanghadisesa, that would be invalid.
5. Acting in accordance with the majority. This refers to cases in which bhikkhus are unable to settle a dispute unanimously, even after all the proper procedures are followed, and -- in the words of the Canon -- are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote.
6. Acting in accordance with the accused's further misconduct. This refers to cases where a bhikkhu admits to having committed the offense in question only after being formally interrogated about it. He is then to be reproved for his actions, made to remember the offense and to confess it, after which the Community carries out a formal act of "further misconduct" against him as an added punishment for being so uncooperative as to require the formal interrogation in the first place.
7. Covering over as with grass. This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offenses, the only result would be greater divisiveness. Thus if both sides agree, all the bhikkhus gather in one place. (According to the Commentary, this means that all bhikkhus in the sima must attend. No one should send his consent, and even sick bhikkhus must go.) A motion is made to the entire group that this procedure will be followed. One member of each side then makes a formal motion to the members of his faction that he will make a confession for them. When both sides are ready, the representative of each side addresses the entire group and makes the blanket confession, using the form of a motion and one announcement (natti-dutiya-kamma).

The Vinaya Pitaka