Honour to the Blessed One, the Perfected One, the fully Enlightened One.

1Sweeping the place, lighting the lamp there, setting out water and arranging places to sit; these (four) are called the procedures to be done prior to the performance of the Uposatha.

2Conveying consent, conveying purity, announcing the season, announcing the number of bhikkhus, and appointing a bhikkhu to admonish bhikkhunis; these (five) are called the preliminary duties of the Uposatha.

3If it is an Uposatha Day, all bhikkhus present within a boundary (sima) are within arms reach, they have not committed the same offence, and there is no person who is ineligible within arms reach then these (four) are called "readiness to perform Uposatha".

4Having completed the procedures and preliminary duties and confessed any offences that have been committed then with the permission of a united Saṅgha we will now proceed to recite the Pāṭimokkha.

5Venerables, I ask the saṅgha to listen to me. Today is the observance day, the fifteenth/fourteenth. If it seems appropriate to the saṅgha, it should perform the observance-day ceremony, it should recite the Pāṭimokkha.

6What is the preliminary duty of the saṅgha? The Venerables should declare purity, and I will recite the Pāṭimokkha. Everyone present should listen and attend carefully. Anyone who has committed an offense should reveal it. If you have not committed an offense, you should remain silent. If you are silent, I will regard you as pure. Just as one who is asked individually responds, so too, the announcement is made up to three times in this kind of assembly: if a monk remembers an offense but does not reveal it when an announcement is made up to the third time, he is lying in full awareness. And lying in full awareness is called an obstacle by the Master. A monk who remembers an offense and who is seeking purification should therefore reveal it. When it is revealed, he will be at ease.

7Venerable Sirs, the introduction has been recited. In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The introduction is finished.

Pārājika: Rules entailing expulsion from the Saṅgha (Defeat)

Now, Venerables, the four rules entailing expulsion come up for recitation.

1If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.

2If a monk, intending to steal, takes from a village or from the wilderness what has not been given to him—the sort of theft for which kings, having caught a thief, would beat, imprison, or banish him, saying: “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”— he too is expelled and excluded from the community.

3If a monk intentionally kills a human being or seeks an instrument of death for him or praises death or incites someone to die, saying: “Good man, what’s the point of this wretched and difficult life? Death is better for you than life!”— thinking and intending thus, if he praises death in various ways or incites someone to die—he too is expelled and excluded from the community.

4If a monk falsely claims for himself a superhuman quality, knowledge and vision worthy of the noble ones, saying: “This I know, this I see,” but after some time—whether he is questioned or not, but having committed the offense and desiring purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” unless it is due to overestimation, he too is expelled and excluded from the community.

Venerables, the four rules entailing expulsion have been recited. If a monk commits any of them, he is no longer part of the community of monks. As before, so after: he is expelled and excluded from the community.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The rules entailing expulsion are finished.

Saṅghādisesa: Rules entailing an initial and subsequent meeting of the Saṅgha

Now, Venerables, the thirteen rules entailing suspension come up for recitation.

1Intentional emission of semen, except while dreaming, is an offense entailing suspension.

2If a lustful monk makes physical contact with a woman—holding her hand or hair, or touching any part of her body—he commits an offense entailing suspension.

3If a lustful monk speaks lewd words connected with sexual intercourse to a woman, as a young man might to a young woman, he commits an offense entailing suspension.

4If a lustful monk encourages a woman to satisfy his own needs: “Sister, she provides the highest service who in this way satisfies one like me, who is virtuous, celibate, and of good character,” and if it is a reference to sexual intercourse, he commits an offense entailing suspension.

5If a monk mediates a man’s intentions to a woman or a woman’s intentions to a man, for marriage or for an affair, even if just a brief one, he commits an offense entailing suspension.

6When a monk, by means of begging, builds a hut without a sponsoring owner and intended for himself, it is to be no more than 3 meters long and 1.75 meters wide inside. He must get monks to approve a site where no harm will be done and which has a space on all sides. If a monk, by means of begging, builds a hut on a site where harm will be done and which lacks a space on all sides, or he does not get monks to approve the site, or he exceeds the size limit, he commits an offense entailing suspension.

7When a monk builds a large dwelling with a sponsoring owner and intended for himself, he must get monks to approve a site where no harm will be done and which has a space on all sides. If a monk builds a large dwelling on a site where harm will be done and which lacks a space on all sides, or he does not get monks to approve the site, he commits an offense entailing suspension.

8If a monk who is angry and displeased groundlessly accuses another monk of an offense entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the legal issue is groundless, and he admits to his ill-will, he commits an offense entailing suspension.

9If a monk who is angry and displeased, using an unrelated legal issue as a pretext, accuses another monk of an offense entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the legal issue is unrelated and used as a pretext, and he admits to his ill-will, he commits an offense entailing suspension.

10If a monk pursues schism in a united Saṅgha or persists in taking up a legal issue conducive to schism, the monks should say to him: “Venerable, don’t pursue schism in the united Saṅgha or persist in taking up a legal issue conducive to schism, for a united Saṅgha—in concord, in harmony, having a joint recitation—lives in comfort.” If that monk still continues as before, the monks should admonish him up to three times to make him stop. If he then stops, that is good. If not, he commits an offense entailing suspension.

11That monk may have one, two, or three monks who take his side and support him, and they may say: “Venerables, don’t correct this monk. He speaks in accordance with the Teaching and the training. And he speaks with our consent and approval. He knows about us and speaks for us, and we agree to this.” The monks should say to those monks: “Venerables, don’t say that. This monk does not speak in accordance with the Teaching or the training. Don’t consent to schism in the Saṅgha. Stay with the Saṅgha, for a united Saṅgha—in concord, in harmony, having a joint recitation—lives in comfort.” If those monks still continue as before, the monks should admonish them up to three times to make them stop. If they then stop, that is good. If not, they commit an offense entailing suspension.

12If a monk is difficult to correct, and he makes himself incorrigible when he is legitimately corrected by the monks concerning the training rules that are recited, saying: “Venerables, don’t say anything to me, either positive or negative, and I won’t say anything to you, either positive or negative; please refrain from correcting me,” then the monks should correct him in this way: “Venerable, be easy to correct, not incorrigible. And please give legitimate correction to the monks, and the monks will do the same to you. For it’s in this way that the Master’s community has grown, that is, through mutual correction and mutual rehabilitation.” If that monk still continues as before, the monks should admonish him up to three times to make him stop. If he then stops, that is good. If not, he commits an offense entailing suspension.

13If a monk who lives supported by a village or town is a corrupter of families and badly behaved, and his bad behavior is seen and heard about, and the families corrupted by him are seen and heard about, then the monks should correct him in this way: “Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Leave this monastery; you have stayed here long enough.” If he replies: “You’re acting out of desire, ill-will, confusion, and fear; because of this sort of offense, you banish some, but not others,” the monks should correct him in this way: “Venerable, don’t say that. The monks are not acting out of desire, ill-will, confusion, and fear. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior is seen and heard about, and the families corrupted by you are seen and heard about. Venerable, leave this monastery; you have stayed here long enough.” If that monk still continues as before, the monks should admonish him up to three times to make him stop. If he then stops, that is good. If not, he commits an offense entailing suspension.

Venerables, the thirteen rules entailing suspension have been recited, nine being immediate offenses, four after the third announcement. If a monk commits any one of them, he is to undergo probation for the same number of days as he knowingly concealed that offense. When this is completed, he must be on trial for a further six days. When this is completed, he is to be rehabilitated wherever there is an Saṅgha of at least twenty monks. If that monk is rehabilitated by an Saṅgha of even one less than twenty, that monk is not rehabilitated and those monks are at fault. This is the proper procedure.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The rules entailing suspension are finished.

Aniyata: Indefinite rules

Now, Venerables, the two undetermined rules come up for recitation.

1If a monk sits alone with a woman on a private and concealed seat suitable for doing it, and a trustworthy female lay follower sees him and accuses him of an offense entailing expulsion or an offense entailing suspension or an offense entailing confession, then, if he admits to the sitting, he is to be dealt with according to one of these three or according to what that trustworthy female lay follower has said. This rule is undetermined.

2Although a seat is not concealed, nor suitable for doing it, it may be suitable for speaking lewdly to a woman. If a monk sits alone with a woman in private on such a seat, and a trustworthy female lay follower sees him and accuses him of an offense entailing suspension or an offense entailing confession, then, if he admits to the sitting, he is be dealt with according to one of these two or according to what that trustworthy female lay follower has said. This rule too is undetermined.

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Venerables, the two undetermined rules have been recited.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The undetermined rules are finished.

Now, Venerables, the thirty rules entailing relinquishment and confession come up for recitation.

Nissaggiya Pācittiya: Rules entailing forfeiture and confession

Part One: The Robe-cloth Chapter

1When his robe is finished and the robe-making season has ended, a monk should keep an extra robe(-cloth) for ten days at the most. If he keeps it beyond that, he commits an offense entailing relinquishment and confession.

2When his robe is finished and the robe-making season has ended, if a monk stays apart from his three robes even for a single day, except if the monks have agreed, he commits an offense entailing relinquishment and confession.

3When his robe is finished and the robe-making season has ended, if out-of-season robe-cloth becomes available to a monk, he may receive it if he wishes. If he receives it, he should quickly make a robe. If there is not enough cloth, but he is expecting more, he should keep it at most one month to make up the lack. If he keeps it beyond that, even if he expects more cloth, he commits an offense entailing relinquishment and confession.

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4If a monk gets an unrelated nun to wash, dye, or beat a used robe, he commits an offense entailing relinquishment and confession.

5If a monk receives a robe(-cloth) from the hand of an unrelated nun, unless it is an exchange, he commits an offense entailing relinquishment and confession.

6If a monk asks an unrelated male or female householder for a robe(-cloth), unless there is an appropriate reason, he commits an offense entailing relinquishment and confession. The appropriate reasons are these: his robes are stolen or his robes are destroyed.

7If an unrelated male or female householder invites that monk to take many robes, he should accept at most one lower robe and one upper robe. If he accepts more than that, he commits an offense entailing relinquishment and confession.

8If a male or female householder has set aside a robe fund for an unrelated monk, thinking, ‘With this robe fund I will buy a robe and give it to monk so-and-so;’bd.2.55 and if that monk, without first being invited, approaches them and specifies the kind of robe he wants, saying, ‘It would be good if you would use this robe fund to buy such-and-such a robe and then give it to me,’ and he does so because he wants something nice, he commits and offense entailing relinquishment and confession.

9If two male or female householders have set aside separate robe funds for an unrelated monk, thinking, ‘With these separate robe funds we will buy separate robes and give them to monk so-and-so;’ and if that monk, without first being invited, approaches them and specifies the kind of robe he wants, saying, ‘It would be good if you would put these separate robe funds together to buy such-and-such a robe and then give it to me,’ and he does so because he wants something nice, he commits and offense entailing relinquishment and confession.

10If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a monk by messenger, saying, ‘Buy a robe with this robe fund and give it to monk so-and-so,’ and the messenger goes to that monk and says, ‘Venerable, I have brought a robe fund for you; please accept it,’ then that monk should reply, ‘We don’t receive robe funds, but we do receive allowable robes at the right time.’ If that messenger says, ‘Is there anyone who provides services for you?’, the monk, if he needs a robe, should point out a monastery attendant or a lay follower and say, ‘He provides services for the monks.’bd.2.66 If the messenger instructs that service-provider and then returns to the monk and says, ‘Venerable, I have instructed the service-provider you pointed out; please approach him at the right time and he will give you a robe,’ then, if that monk needs a robe, he should approach that service-provider and prompt him and remind him two or three times, saying, ‘I need a robe.’ If he then gets a robe, that is good. If he does not get it, he should stand in silence for it at most six times. If he then gets a robe, that is good. If he makes any further effort and then gets a robe, he commits an offense entailing relinquishment and confession. If he does not get a robe, he should go to the owner of that robe fund, or send a message: ‘Sirs, that monk hasn’t received any benefit from the robe fund you sent for him. Please take action over what’s yours; let it not be lost.’ This is the proper procedure.

The first chapter on robes is finished.

Part Two: The Silk Chapter

11If a monk gets a blanket made that contains silk, he commits an offense entailing relinquishment and confession.

12If a monk gets a blanket made entirely of black wool, he commits an offense entailing relinquishment and confession.

13If a monk is getting a new blanket made, he should use two parts of entirely black wool, a third part of white, and a fourth part of brown. If he gets a new blanket made without using two parts of entirely black wool, a third part of white, and a fourth part of brown, he commits an offense entailing relinquishment and confession.

14If a monk gets a new blanket made, he should keep it for six years. Whether that blanket has been given away or not, if he gets another new blanket made in less than six years, except if the monks have agreed, he commits an offense entailing relinquishment and confession.

15If a monk is getting a sitting-blanket made, he must incorporate a 25 centimeter piece from the border of an old blanket in order to make it ugly. If he gets a new sitting-blanket made without incorporating a 25 centimeter piece from the border of an old blanket, he commits an offense entailing relinquishment and confession.

16If wool becomes available to a monk who is traveling, he may receive it if he wishes. If he receives it and there is no one else to carry it, he may carry it himself for at most 40 kilometers. If he carries it further than that, even if there is no one else to carry it, he commits an offense entailing relinquishment and confession.

17If a monk gets an unrelated nun to wash, dye, or comb wool, he commits an offense entailing relinquishment and confession.

18If a monk takes, gets someone else to take, or consents to gold and silver being deposited for him, he commits an offense entailing relinquishment and confession.

19If a monk trades with money in various ways, he commits an offense entailing relinquishment and confession.

20If a monk barters in various ways, he commits an offense entailing relinquishment and confession.

The second chapter on silk is finished.

Part Three: The Bowl Chapter

21A monk should keep an extra bowl for ten days at the most. If he keeps it beyond that, he commits an offense entailing relinquishment and confession.

22If a monk gets a new bowl in exchange for a bowl with less than five mends, he commits an offense entailing relinquishment and confession. That monk should relinquish that bowl to an assembly of monks. He should then be given the last bowl belonging to that assembly: ‘Monk, this bowl is yours; keep it until it breaks.’ This is the proper procedure.

23After being received, the tonics allowable for sick monks— that is, ghee, butter, oil, honey, and sugar— should be used from storage for at most seven days. If one uses them beyond that, one commits an offense entailing relinquishment and confession.

24When there is a month left of the hot season, a monk may go looking for cloth for his rainy-season robe. When there is a half-month left, he may sew it and then wear it. If he goes looking for cloth for his rainy-season robe when there is more than a month left of the hot season, or if he sews it and then wears it when there is more than a half-month left, he commits an offense entailing relinquishment and confession.

25If a monk himself gives a robe(-cloth) to a monk, but then, angry and displeased, takes it back or gets it taken back, he commits an offense entailing relinquishment and confession.

26If a monk himself asks for thread, and then gets weavers to weave him robe-cloth, he commits an offense entailing relinquishment and confession.

27If a male or female householder is getting robe-cloth woven by weavers for an unrelated monk and, without first being invited, that monk goes to those weavers and specifies the kind of robe-cloth he wants, saying, ‘Sirs, this robe-cloth that you are weaving for me, make it long and wide; make it closely woven, well-woven, well-stretched, well-scraped, and well-combed; and perhaps I will even give you a small gift;’ then, in saying that and afterwards giving them a small gift, even if it is only a bit of almsfood, he commits an offense entailing relinquishment and confession.

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28When there are ten days left to the Kattika full moon that ends the first rains residence and haste-cloth becomes available to a monk, he may receive it if he regards it as urgent. If he stores it beyond that, he commits an offense entailing relinquishment and confession.

29There are wilderness dwellings that are considered risky and dangerous. After observing the Kattika full moon that ends the rainy season, a monk who is staying in such a dwelling may store one of his three robes in an inhabited area, if he so desires, so long as he has a reason for staying apart from that robe. He should stay apart from that robe for six days at the most. If he stays apart from it beyond that, except if the monks have agreed, he commits an offense entailing relinquishment and confession.

30If a monk diverts to himself something that he knows was intended for the Saṅgha, he commits an offense entailing relinquishment and confession.

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The third chapter on bowls is finished.

Venerables, the thirty rules entailing relinquishment and confession have been recited.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The rules entailing relinquishment and confession are finished.

Pācittiya: Rules entailing confession

Now, Venerables, the ninety-two rules entailing confession come up for recitation.

The First Chapter, On Lying

1If a monk lies in full awareness, he commits an offense entailing confession.

2If a monk speaks abusively, he commits an offense entailing confession.

3If a monk engages in malicious talebearing between monks, he commits an offense entailing confession.

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4If a monk instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession.

5If a monk sleeps in the same sleeping place as a person who is not fully ordained, he commits an offense entailing confession.

6If a monk sleeps in the same sleeping place as a woman, he commits an offense entailing confession.

7If a monk gives a teaching of more than five or six sentences to a woman, except in the presence of a man who understands, he commits an offense entailing confession.

8If a monk truthfully informs a person who is not fully ordained of a superhuman quality, he commits an offense entailing confession.

9If a monk informs a person who is not fully ordained about another monk’s serious offense, except if the monks have agreed, he commits an offense entailing confession.

10If a monk digs the earth or get it dug, he commits an offense entailing confession.

The first chapter on lying is finished.

The Second Chapter, On Vegetation

11If a monk destroys plants, he commits an offense entailing confession.

12If a monk speaks evasively or harasses, he commits an offense entailing confession.

13If a monk complains or denounces, he commits an offense entailing confession.

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14If a monk takes a bed, a bench, a mattress, or a stool belonging to the Saṅgha and puts it out in the open or gets it put out, and he then leaves without putting it away, getting it put away, or telling anyone, he commits an offense entailing confession.

15If a monk puts out bedding in a dwelling belonging to the Saṅgha, or gets it put out, and he then leaves without putting it away, getting it put away, or telling anyone, he commits an offense entailing confession.

16If, in a dwelling belonging to the Saṅgha, a monk arranges his sleeping place in a way that encroaches on a monk that he knows arrived there before him, with the intention that anyone who feels crowded will leave, and he does so only for this reason and no other, he commits an offense entailing confession.

17If a monk, in anger, throws another monk out of a dwelling belonging to the Saṅgha, or gets him thrown out, he commits an offense entailing confession.

18If a monk sits down or lies down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Saṅgha, he commits an offense entailing confession.

19When a monk is building a large dwelling, then standing where there are no cultivated plants, he may apply two or three courses of covering, taking it as far as the door frame and using it for fixing the door bolt and for treating the window shutters. If he applies more than that, even if he stands where there are no cultivated plants, he commits an offense entailing confession.

20If a monk pours, or gets poured, water that he knows contains living beings onto grass or clay, he commits an offense entailing confession.

The second chapter on vegetation is finished.

The Third Chapter, On Teaching

21If a monk who has not been agreed upon instructs the nuns, he commits an offense entailing confession.

22Even if he has been agreed upon, if a monk instructs the nuns after sunset, he commits an offense entailing confession.

23If a monk goes to the nuns’ dwelling place and then instructs them, unless there is an appropriate reason, he commits an offense entailing confession.

24If a monk says that the senior monks are instructing the nuns for the sake of worldly gain, he commits an offense entailing confession.

25If a monk gives robe-cloth to an unrelated nun, unless it is an exchange, he commits an offense entailing confession.

26If a monk sews a robe for an unrelated nun, or gets one sewn, he commits an offense entailing confession.

27If a monk travels on a main road by appointment with a nun, even if just between villages, unless there is an appropriate reason, he commits an offense entailing confession.

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28If a monk boards a boat by appointment with a nun, either to go upstream or downstream, unless it is for the purpose of crossing, he commits an offense entailing confession.

29If a monk eats almsfood knowing that a nun got it prepared, unless the lay person had already intended to prepare it, he commits an offense entailing confession.

30If a monk sits in private alone with a nun, he commits an offense entailing confession.

The third chapter on teaching is finished.

The Fourth Chapter, On Eating

31If a monk who is not sick eats more than one alms-meal at a public guest house, he commits an offense entailing confession.

32If a monk eats in a group, unless there is an appropriate reason, he commits an offense entailing confession. The appropriate reasons are these: he is sick, it is the robe-giving season, he is making a robe, he is traveling on a main road, he is traveling by boat, it is a big occasion, it is a meal given by an ascetic.

33If a monk eats a meal before another, unless there is an appropriate reason, he commits an offense entailing confession. The appropriate reasons are these: he is sick, it is the robe-giving season, he is making a robe.

34If a monk approaches a family and is invited to take biscuits or cereals, he may accept two or three bowlfuls if he wishes. If he accepts more than that, he commits an offense entailing confession. If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.

35If a monk who has eaten and expressed his satisfaction eats staple or non-staple food that is not left over, he commits an offense entailing confession.

36If a monk invites another monk, whom he knows has eaten and expressed his satisfaction, to eats staple or non-staple food which is not left over, saying: “Here, monk, eat,” aiming to criticize him, he commits an offense entailing confession.

37If a monk eats staple or non-staple food at the wrong time, he commits an offense entailing confession.

38If a monk eats staple or non-staple food that he has stored, he commits an offense entailing confession.

39If a monk who is not sick asks for any of these kinds of fine foods for himself—that is, ghee, butter, oil, honey, sugar, fish, meat, milk, and curd—and then eats it, he commits an offense entailing confession.

40If a monk eats food that has not been given, except for water and tooth-cleaners, he commits an offense entailing confession.

The fourth chapter on eating is finished.

The Fifth Chapter, On Non-Buddhist Mendicants

41If a monk gives staple or non-staple food to a naked ascetic, to a male wanderer, or to a female wanderer with his own hands, he commits an offense entailing confession.

42If a monk says to another monk: “Come, let’s go to the village/town for alms,” and then, whether he has had food given to him or not, sends him away, saying: “Go away, I’m not comfortable talking or sitting with you, but only if I talk and sit by myself,” and he does so only for this reason and no other, he commits an offense entailing confession.

43If a monk sits down intruding on a lustful couple, he commits an offense entailing confession.

44If a monk sits down in private on a concealed seat with a woman, he commits an offense entailing confession.

45If a monk sits down in private alone with a woman, he commits an offense entailing confession.

46If a monk who has been invited to a meal visits families beforehand or afterwards without informing an available monk, unless there is an appropriate reason, he commits an offense entailing confession. The appropriate reasons are these: it is the robe-giving season, he is making a robe.

47A monk who is not sick may accept an invitation to ask for requisites for four months. If he accepts one beyond that limit, unless it is a further invitation or a permanent invitation, he commits an offense entailing confession.

48If a monk goes to see an army in action, unless there is a suitable reason, he commits an offense entailing confession.

49If that monk has a reason for going to the army, he may stay with the army for two or three nights. If he stays longer than that, he commits an offense entailing confession.

50If a monk who is staying with an army for two or three nights goes to a battle, a troop review, a massing of the army, or a troop inspection, he commits an offense entailing confession.

The fifth chapter on non-Buddhist mendicants is finished.

The Sixth Chapter, On Drinking Alcoholic Drinks

51If a monk drinks this or that kind of alcoholic drink, he commits an offense entailing confession.

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52If a monk tickles another, he commits an offense entailing confession.

53If a monk plays in water, he commits an offense entailing confession.

54If a monk is disrespectful, he commits an offense entailing confession.

55If a monk scares another monk, he commits an offense entailing confession.

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56If a monk who is not sick lights a fire to warm himself, or gets one lit, unless there is an appropriate reason, he commits an offense entailing confession.

57If a monk bathes at intervals of less than a half-month, unless there is an appropriate reason, he commits an offense entailing confession. These are the appropriate reasons: it is the two-and-a-half-month period of the hot season and the fever season, comprising the last one-and-a-half months of summer and the first month of the rains; he is sick; he is working; he is traveling; there is wind and rain.

58When a monk obtains a new robe, he should apply one of three kinds of stain: blue-green, mud-color, or dark brown. If a monk uses a new robe without applying any of the three kinds of stain, he commits an offense entailing confession.

59If a monk himself transfers robe-cloth to another monk, to a nun, to a trainee nun, to a novice monk, or to a novice nun, and he then uses it without it first being relinquished, he commits an offense entailing confession.

60If a monk hides another monk’s bowl, robe-cloth, sitting-mat, needle-case, or belt, or he gets it hidden, even if just for a laugh, he commits an offense entailing confession.

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The sixth chapter on drinking alcoholic drinks is finished.

The Seventh Chapter, On Living beings

61If a monk intentionally kills a living being, he commits an offense entailing confession.

62If a monk uses water that he knows contains living beings, he commits an offense entailing confession.

63If a monk agitates for the redoing of a legal issue that he knows has been legitimately settled, he commits an offense entailing confession.

64If a monk knowingly conceals another monk’s serious offense, he commits an offense entailing confession.

65If a monk gives the full ordination to a person he knows is less than twenty years old, he commits an offense entailing confession. Further, that person has not received the full ordination and those monks are blameworthy.

66If a monk knowingly travels on a main road by appointment with a group of thieves, even if just between villages, he commits an offense entailing confession.

67If a monk travels on a main road by appointment with a woman, even if just between villages, he commits an offense entailing confession.

68If a monk says: “As I understand the Master’s Teaching, the things he calls obstructive are not able to obstruct one who indulges in them,” then the monks should correct him in this way: “Venerable, don’t say that. Don’t misrepresent the Master, for it’s not good to misrepresent the Master. The Master would never say such a thing. In many discourses the Master has declared the obstructive things to be obstructive and how they obstruct one who indulges in them.” If that monk still continues as before, the monks should admonish him up to three times to make him give up that view. If he then gives it up, that is good. If not, he commits an offense entailing confession.

69If a monk lives, does formal meetings, or shares a sleeping place with a monk who he knows is saying such things, who has not made amends according to the rule, and who has not given up that view, he commits an offense entailing confession.

70Also if a novice monk says: “As I understand the Master’s Teaching, the things he calls obstructive are not able to obstruct one who indulges in them,” then the monks should correct him in this way: “Don’t say that. Don’t misrepresent the Master, for it’s not good to misrepresent the Master. The Master would never say such a thing. In many discourses the Master has declared the obstructive things to be obstructive and how they obstruct one who indulges in them.” If that novice monk continues as before, he should be corrected in this way: “From today on you may not refer to the Master as your teacher. And you can no longer share a sleeping place with the monks for two or three nights, as can other novice monks. Go; away with you!” If a monk supports that novice monk, or he is attended on by him, lives with him, or shares a sleeping place with him, even though he knows that he has been ejected, he commits an offense entailing confession.

The seventh chapter on containing living beings is finished.

The Eighth Chapter, On Legitimate Correction

71If a monk, when legitimately corrected by the monks, says: “I won’t practice this training rule until I’ve questioned a monk who is a competent expert on the monastic law,” he commits an offense entailing confession. Monks, a monk who is training should understand, should enquire, should investigate. This is the proper procedure.

72When the monastic code is being recited, if a monk says: “What’s the point of reciting these minor and insignificant training rules, when they just lead to annoyance, anxiety, and oppression?” then in disparaging the training rules, he commits an offense entailing confession.

73During the half-monthly recitation of the monastic code, a monk might say: “Just now did I find out that this rule too has come down in the monastic code, is included in the monastic code, and comes up for recitation every half-month.” If other monks know that that monk has previously sat through at least two or three recitations of the monastic code, then that monk is not let off because of ignorance, and he is to be dealt with according to the rule. Further, he should be charged with deception: “It’s a loss for you that you don’t pay proper attention when the monastic code is being recited.” And for the act of deception, he commits an offense entailing confession.

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74If a monk strikes another monk in anger, he commits an offense entailing confession.

75If a monk raises a hand in anger against another monk, he commits an offense entailing confession.

76If a monk groundlessly accuses another monk of an offense entailing suspension, he commits an offense entailing confession.

77If a monk intentionally makes another monk anxious, thinking: “In this way he will be ill at ease at least for a moment,” and he does so only for this reason and no other, he commits an offense entailing confession.

78If a monk eavesdrops on monks who are arguing and disputing, thinking: “I’ll hear what they say,” and he does so only for this reason and no other, he commits an offense entailing confession.

79If a monk has given his consent for legitimate procedures, and then criticizes them afterwards, he commits an offense entailing confession.

80When the Saṅgha is in the process of deliberating, if a monk gets up from his seat and leaves without first giving his consent, he commits an offense entailing confession.

81If a monk gives out robe-cloth together with a complete Saṅgha and then criticizes it afterwards, saying: “The monks are giving out the Saṅgha’s requisites according to friendship,” he commits an offense entailing confession.

82If a monk diverts to an individual something that he knows was intended for the Saṅgha, he commits an offense entailing confession.

The eighth chapter on legitimate correction is finished.

Part Nine: The Valuables Chapter

83If a monk, without first being announced, crosses the threshold to the bedroom of a consecrated aristocrat king, when both the king and the queen are present, he commits an offense entailing confession.

84If a monk picks up something precious or something considered as precious, or he gets it picked up, except within a monastery or inside a lodging, he commits an offense entailing confession. If he does pick up something precious or something considered as precious, or he gets it picked up, within a monastery or inside a lodging, he should store it with the thought: “Whoever owns it will fetch it.” This is the proper procedure.

85If a monk, when another monk is available, enters a village at the wrong time without informing him, unless there is some appropriate urgent business, he commits an offense entailing confession.

86If a monk gets a needle-case made from bone, ivory, or horn, it is to be destroyed, and he commits an offense entailing confession.

87If a monk is getting a new bed or bench made, it is to have legs 16 centimeters long below the lowest frame. If the legs exceed that, they are to be cut down, and he commits an offense entailing confession.

88If a monk gets a bed or a bench made upholstered with cotton down, it is to be stripped, and he commits an offense entailing confession.

89If a monk is getting a sitting-mat made, it should be made to the right size. This is the right size: 50 centimeters long and 37.5 centimeters wide, and a border of 25 centimeters. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.

90If a monk is getting a scratch-covering cloth made, it should be made to the right size. This is the right size: 1 meter long and 50 centimeters wide. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.

91If a monk is getting a rainy-season robe made, it should be made to the right size. This is the right size: 1.5 meters long and 67.5 centimeters wide. If it exceeds that, it is to be cut down, and he commits an offense entailing confession.

92If a monk gets a robe made which is the standard robe measure or larger, it is to be cut down, and he commits an offense entailing confession. This is the standard robe measure: 2.25 meters long and 1.5 meters wide.

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The ninth chapter on valuables is finished.

Venerables, the ninety-two rules entailing confession have been recited.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

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The rules entailing confession are finished.

Pāṭidesanīya: Rules entailing acknowledgement

Now, Venerables, the four rules entailing acknowledgment come up for recitation.

1If a monk receives with his own hand staple or non-staple food from the hand of an unrelated nun who has entered an inhabited area, and then eats it, he must acknowledge it: “I have done a blameworthy and unsuitable thing which is to be acknowledged. I acknowledge it.

2When monks eat at invitations to families, if a nun is there giving directions, saying: “Give curry here; give rice here,” then those monks should stop her: “Stop, Sister, while the monks are eating.” If not even a single monk addresses that nun in this way to stop her, they must acknowledge it: “We have done a blameworthy and unsuitable thing which is to be acknowledged. We acknowledge it.

3There are families that are designated as “in training.” If a monk, without being sick and without first being invited, eats staple or non-staple food after receiving it with his own hands from such a family, he must acknowledge it: “I have done a blameworthy and unsuitable thing which is to be acknowledged. I acknowledge it.

4There are wilderness dwellings that are considered risky and dangerous. If a monk who is not sick, without first making an announcement about those dwellings, eats staple or non-staple food after receiving it with his own hands inside that monastery, he must acknowledge it: “I have done a blameworthy and unsuitable thing which is to be acknowledged. I acknowledge it.”

Venerables, the four rules entailing acknowledgment have been recited.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The rules entailing acknowledgment are finished.

Sekhiya: Rules of training

Part One: The 26 Dealing with Proper Behavior

Now, Venerables, the rules to be trained in come up for recitation.

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1‘I will wear the lower robe evenly all around,’ this is how you should train.

2‘I will wear the upper robe evenly all around,’ this is how you should train.

3‘I will walk well-covered in inhabited areas,’ this is how you should train.

4‘I will sit well-covered in inhabited areas,’ this is how you should train.

5‘I will walk well-restrained in inhabited areas,’ this is how you should train.

6‘I will sit well-restrained in inhabited areas,’ this is how you should train.

7‘I will walk with lowered eyes in inhabited areas,’ this is how you should train.

8‘I will sit with lowered eyes in inhabited areas,’ this is how you should train.

9‘I will not walk in inhabited areas with my robe lifted up,’ this is how you should train.

10‘I will not sit in inhabited areas with my robe lifted up,’ this is how you should train.

11‘I will not laugh loudly while walking in inhabited areas,’ this is how you should train.

12‘I will not laugh loudly while sitting in inhabited areas,’ this is how you should train.

13‘I will not be noisy while walking in inhabited areas,’ this is how you should train.

14‘I will not be noisy while sitting in inhabited areas,’ this is how you should train.

15‘I will not sway my body while walking in inhabited areas,’ this is how you should train.

16‘I will not sway my body while sitting in inhabited areas,’ this is how you should train.

17‘I will not swing my arms while walking in inhabited areas,’ this is how you should train.

18I will not swing my arms while sitting in inhabited areas,’ this is how you should train.

19‘I will not sway my head while walking in inhabited areas,’ this is how you should train.

20‘I will not sway my head while sitting in inhabited areas,’ this is how you should train.

21‘I will not walk in inhabited areas with arms akimbo,’ this is how you should train.

22‘I will not sit in inhabited areas with arms akimbo,’ this is how you should train.

23‘I will not walk with my head covered in inhabited areas,’ this is how you should train.

24‘I will not sit with my head covered in inhabited areas,’ this is how you should train.

25‘I will not squat on my heels while walking in inhabited areas,’ this is how you should train.

26‘I will not clasp my knees while sitting in inhabited areas,’ this is how you should train.

The twenty-six on what is appropriate are finished.

Part Two: The 30 Dealing with Food

27‘I will receive almsfood respectfully,’ this is how you should train.

28‘I will receive almsfood with attention on the bowl,’ this is how you should train.

29‘I will receive almsfood with the right proportion of bean-curry,’ this is how you should train.

30‘I will receive almsfood on an even level,’ this is how you should train.

31‘I will eat almsfood respectfully,’ this is how you should train.

32‘I will eat almsfood with attention on the bowl,’ this is how you should train.

33‘I will eat almsfood in order,’ this is how you should train.

34‘I will eat almsfood with the right proportion of bean-curry,’ this is how you should train.

35‘I will not eat almsfood picking from a heap,’ this is how you should train.

36‘I will not cover the various kinds of curry with rice because I want more,’ this is how you should train.

37‘When not sick, I will not ask for curry or rice for myself and then eat it,’ this is how you should train.

38‘I will not look at another’s bowl finding fault,’ this is how you should train.

39‘I will not make a mouthful that’s too large,’ this is how you should train.

40‘I will make rounded mouthfuls,’ this is how you should train.

41‘I will not open the mouth when a mouthful has not been brought to it,’ this is how you should train.

42‘I will not put the whole hand in my mouth while eating,’ this is how you should train.

43‘I will not speak with food in my mouth,’ this is how you should train.

44‘I will not eat from a lifted ball of food,’ this is how you should train.

45‘I will not eat by breaking up a ball of food,’ this is how you should train.

46‘I will not eat stuffing the cheeks,’ this is how you should train.

47‘I will not eat shaking the hands,’ this is how you should train.

48‘I will not eat scattering rice about,’ this is how you should train.

49‘I will not eat sticking out my tongue,’ this is how you should train.

50‘I will not champ while eating,’ this is how you should train.

51‘I will not slurp while eating,’ this is how you should train.

52‘I will not eat licking my hands,’ this is how you should train.

53‘I will not eat licking my bowl,’ this is how you should train.

54‘I will not eat licking my lips,’ this is how you should train.

55‘I will not receive the drinking-water vessel with a hand soiled with food,’ this is how you should train.

56‘I will not discard bowl-washing water containing rice in inhabited areas,’ this is how you should train.

The thirty on food are finished.

Part Three: The 16 Dealing with Teaching Dhamma

57‘I will not give teachings to anyone holding a sunshade who is not sick,’ this is how you should train.

58‘I will not give teachings to anyone holding a staff who is not sick,’ this is how you should train.

59‘I will not give teachings to anyone holding a knife who is not sick,’ this is how you should train.

60‘I will not give teachings to anyone holding a weapon who is not sick,’ this is how you should train.

61‘I will not give teachings to anyone wearing shoes who is not sick,’ this is how you should train.

62‘I will not give teachings to anyone wearing sandals who is not sick,’ this is how you should train.

63‘I will not give teachings to anyone in a vehicle who is not sick,’ this is how you should train.

64‘I will not give teachings to anyone lying down who is not sick,’ this is how you should train.

65‘I will not give teachings to anyone who is seated clasping his knees and who is not sick,’ this is how you should train.

66‘I will not give teachings to anyone wearing a headdress who is not sick,’ this is how you should train.

67‘I will not give teachings to anyone whose head is covered and who is not sick,’ this is how you should train.

68‘I will not give teachings while sitting on the ground to anyone sitting on a seat who is not sick,’ this is how you should train.

69'I will not give teachings while sitting on a low seat to anyone sitting on a high seat who is not sick,’ this is how you should train.

70‘I will not give teachings while standing to anyone sitting who is not sick,’ this is how you should train.

71‘I will not give teachings while walking behind to anyone walking in front who is not sick,’ this is how you should train.

72‘I will not give teachings while walking off the path to anyone walking on the path who is not sick,’ this is how you should train.

The sixteen on teaching the Dhamma are finished.

Part Four: The 3 Miscellaneous Rules

73‘When not sick, I will not defecate or urinate while standing,’ this is how you should train.

74‘When not sick, I will not defecate, urinate, or spit on cultivated plants,’ this is how you should train.

75‘When not sick, I will not defecate, urinate, or spit in water,’ this is how you should train.

The three on miscellaneous matters are finished.

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Venerables, the rules to be trained in have been recited. In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

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The rules to be trained in are finished.

Adhikaraṇa-Samatha: Rules for settling disputes

Now, Venerables, the seven principles for the settling of legal issues come up for recitation. For the settling and resolving of legal issues whenever they arise there is:

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1Resolution face-to-face to be applied

2Resolution through recollection to be granted

3Resolution because of past insanity to be granted

4Acting according to what has been admitted

5Majority decision

6Making it worse for him

7Covering over, as if with grass.

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Venerables, the seven principles for the settling of legal issues have been recited.

In regard to this I ask you, ‘Are you pure in this?

A second time I ask, ‘Are you pure in this?

A third time I ask, ‘Are you pure in this?

You are pure in this and therefore silent. I will remember it thus.

The seven principles for the settling of legal issues are finished.

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Venerables, the introduction has been recited; the four rules entailing expulsion have been recited; the thirteen rules entailing suspension have been recited; the two undetermined rules have been recited; the thirty rules entailing relinquishment and confession have been recited; the ninety-two rules entailing confession have been recited; the four rules entailing acknowledgment have been recited; the rules to be trained in have been recited; the seven principles for the settling of legal issues have been recited. This much has come down and is included in the monastic code of the Master and comes up for recitation every half-month. In regard to this everyone should train in unity, in concord, without dispute.

The Bhikkhu Pātimokkha is completed.

Namo tassa bhagavato arahato sammāsambuddhassa

1Sammajjanī padīpo ca, udakaṁ āsanena ca;
Uposathassa etāni, "pubbakaraṇa"nti vuccati.

2Chanda, pārisuddhi, utukkhānaṁ, bhikkhugaṇanā ca ovādo;
Uposathassa etāni, "pubbakicca"nti vuccati.

3Uposatho, yāvatikā ca bhikkhū kammappattā; Sabhāgāpattiyo ca na vijjanti; Vajjanīyā ca puggalā tasmiṁ na honti, "pattakalla"nti vuccati.

4Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa samaggassa bhikkhusaṅghassa anumatiyā pātimokkhaṁ uddisituṁ ārādhanaṁ karoma.

5Suṇātu me bhante saṅgho. Ajjuposatho pannaraso, yadi saṅghassa pattakallaṁ, saṅgho uposathaṁ kareyya, pātimokkhaṁ uddiseyya.

6Kiṁ saṅghassa pubbakiccaṁ? Pārisuddhiṁ āyasmanto ārocetha, pātimokkhaṁ uddisissāmi, taṁ sabbeva santā sādhukaṁ suṇoma manasi karoma. Yassa siyā āpatti, so āvikareyya, asantiyā āpattiyā tuṇhī bhavitabbaṁ, tuṇhībhāvena kho panāyasmante "parisuddhā"ti vedissāmi. Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anusāvitaṁ hoti. Yo pana bhikkhu yāvatatiyaṁ anusāviyamāne saramāno santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassa hoti. Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā, tasmā saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā, āvikatā hissa phāsu hoti.

7Uddiṭṭhaṁ kho āyasmanto nidānaṁ. Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Nidānaṁ niṭṭhitaṁ.

Pārājika

Tatrime cattāro parajika dhammā uddesaɱ āgacchanti.

1Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ appaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso.

2Yo pana bhikkhu gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya, yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā corosi bālosi mūḷhosi thenosīti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno ayampi pārājiko hoti asaṁvāso.

3Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya, satthahārakaṁ vāssa pariyeseyya, maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya "ambho purisa kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo"ti, iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṁvāso.

4Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya "iti jānāmi, iti passāmī"ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya "ajānamevaṁ āvuso avacaṁ jānāmi, apassaṁ passāmi, tucchaṁ musā vilapi"nti, aññatra adhimānā, ayampi pārājiko hoti asaṁvāso.

Uddiṭṭhā kho āyasmanto cattāro parajika dhammā. Yesaṁ bhikkhu aññataraṁ vā āpajjitvā na labhati bhikkhūhi saddhiṁ saṁvāsaṁ yathā pure, tathā pacchā, pārājiko hoti asaṁvāso.

Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pārājikaṁ niṭṭhitaṁ

Saṅghādisesuddeso

Ime kho panāyasmanto terasa saṅghādisesā dhammā uddesaṁ āgacchanti.

1Sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso.

2Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṁ kāyasaṁsaggaṁ samāpajjeyya hatthaggāhaṁ vā veṇiggāhaṁ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṁ, saṅghādiseso.

3Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmaṁ duṭṭhullāhi vācāhi obhāseyya yathā taṁ yuvā yuvatiṁ methunupasaṁhitāhi, saṅghādiseso.

4Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṁ bhāseyya "etadaggaṁ bhagini pāricariyānaṁ yā mādisaṁ sīlavantaṁ kalyāṇadhammaṁ brahmacāriṁ etena dhammena paricareyyā"ti methunupasaṁhitena, saṅghādiseso.

5Yo pana bhikkhu sañcarittaṁ samāpajjeyya itthiyā vā purisamatiṁ purisassa vā itthimatiṁ, jāyattane vā jārattane vā, antamaso taṅkhaṇikāyapi, saṅghādiseso.

6Saññācikāya pana bhikkhunā kuṭiṁ kārayamānena assāmikaṁ attuddesaṁ pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso dvādasa vidatthiyo sugatavidatthiyā, tiriyaṁ sattantarā, bhikkhū abhinetabbā vatthudesanāya, tehi bhikkhūhi vatthu desetabbaṁ anārambhaṁ saparikkamanaṁ. Sārambhe ce bhikkhu vatthusmiṁ aparikkamane saññācikāya kuṭiṁ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, pamāṇaṁ vā atikkāmeyya, saṅghādiseso.

7Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena sassāmikaṁ attuddesaṁ bhikkhū abhinetabbā vatthudesanāya, tehi bhikkhūhi vatthu desetabbaṁ anārambhaṁ saparikkamanaṁ. Sārambhe ce bhikkhu vatthusmiṁ aparikkamane mahallakaṁ vihāraṁ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, saṅghādiseso.

8Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṁseyya "appeva nāma naṁ imamhā brahmacariyā cāveyya"nti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṁ adhikaraṇaṁ hoti, bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso.

9Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto aññabhāgiyassa adhikaraṇassa kiñcidesaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁseyya "appeva nāma naṁ imamhā brahmacariyā cāveyya"nti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā aññabhāgiyañceva taṁ adhikaraṇaṁ hoti kocideso lesamatto upādinno, bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso.

10Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo "māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi, sametāyasmā saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti, evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, saṅghādiseso.

11Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā, te evaṁ vadeyyuṁ "māyasmanto etaṁ bhikkhuṁ kiñci avacuttha, dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu, amhākañceso bhikkhu chandañca ruciñca ādāya voharati, jānāti, no bhāsati, amhākampetaṁ khamatī"ti, te bhikkhū bhikkhūhi evamassu vacanīyā "māyasmanto evaṁ avacuttha, na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī, māyasmantānampi saṅghabhedo ruccittha, sametāyasmantānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti, evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṁ, te bhikkhū bhikkhūhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ, iccetaṁ kusalaṁ, no ce paṭinissajjeyyuṁ, saṅghādiseso.

12Bhikkhu paneva dubbacajātiko hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti "mā maṁ āyasmanto kiñci avacuttha kalyāṇaṁ vā pāpakaṁ vā, ahampāyasmante na kiñci vakkhāmi kalyāṇaṁ vā pāpakaṁ vā, viramathāyasmanto mama vacanāyā"ti, so bhikkhu bhikkhūhi evamassa vacanīyo "māyasmā attānaṁ avacanīyaṁ akāsi, vacanīyamevāyasmā attānaṁ karotu, āyasmāpi bhikkhū vadatu sahadhammena, bhikkhūpi āyasmantaṁ vakkhanti sahadhammena, evaṁ saṁvaddhā hi tassa bhagavato parisā yadidaṁ aññamaññavacanena aññamaññavuṭṭhāpanenā"ti, evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, saṅghādiseso.

13Bhikkhu paneva aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati kuladūsako pāpasamācāro, tassa kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tena duṭṭhāni dissanti ceva suyyanti ca, so bhikkhu bhikkhūhi evamassa vacanīyo "āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyasmā imamhā āvāsā, alaṁ te idha vāsenā"ti,. evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṁ vadeyya "chandagāmino ca bhikkhū, dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṁ pabbājenti, ekaccaṁ na pabbājentī"ti, so bhikkhu bhikkhūhi evamassa vacanīyo "māyasmā evaṁ avaca, na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino, āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyasmā imamhā āvāsā, alaṁ te idha vāsenā"ti, evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, saṅghādiseso.

Uddiṭṭhā kho āyasmanto terasa saṅghādisesā dhammā nava paṭhamāpattikā, cattāro yāvatatiyakā. Yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā yāvatīhaṁ jānaṁ paṭicchādeti, tāvatīhaṁ tena bhikkhunā akāmā parivatthabbaṁ. Parivutthaparivāsena bhikkhunā uttari chārattaṁ bhikkhumānattāya paṭipajjitabbaṁ, ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṁ bhikkhuṁ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṁ tattha sāmīci.

Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Saṅghādiseso niṭṭhito

Aniyatuddeso

Ime kho panāyasmanto dve aniyatā dhammā uddesaṁ āgacchanti.

1Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho paṭicchanne āsane alaṁkammaniye nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā tiṇṇaṁ dhammānaṁ aññatarena vadeyya pārājikena vā saṅghādisesena vā pācittiyena vā, nisajjaṁ bhikkhu paṭijānamāno tiṇṇaṁ dhammānaṁ aññatarena kāretabbo pārājikena vā saṅghādisesena vā pācittiyena vā, yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo, ayaṁ dhammo aniyato.

2Na heva kho pana paṭicchannaṁ āsanaṁ hoti nālaṁkammaniyaṁ, alañca kho hoti mātugāmaṁ duṭṭhullāhi vācāhi obhāsituṁ, yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, tamenaṁ saddheyyavacasā upāsikā disvā dvinnaṁ dhammānaṁ aññatarena vadeyya saṅghādisesena vā pācittiyena vā, nisajjaṁ bhikkhu paṭijānamāno dvinnaṁ dhammānaṁ aññatarena kāretabbo saṅghādisesena vā pācittiyena vā, yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo, ayampi dhammo aniyato.

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Uddiṭṭhā kho āyasmanto dve aniyatā dhammā.

Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Aniyato niṭṭhito

Ime kho panāyasmanto tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti.

Nissaggiyapācittiyā
 

Chapter 1. Kaṭhina

1Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ, taṁ atikkāmayato nissaggiyaṁ pācittiyaṁ.

2Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā nissaggiyaṁ pācittiyaṁ.

3Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine bhikkhuno paneva akālacīvaraṁ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṁ, paṭiggahetvā khippameva kāretabbaṁ, no cassa pāripūri, māsaparamaṁ tena bhikkhunā taṁ cīvaraṁ nikkhipitabbaṁ ūnassa pāripūriyā satiyā paccāsāya. Tato ce uttari nikkhipeyya satiyāpi paccāsāya, nissaggiyaṁ pācittiyaṁ.

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4Yo pana bhikkhu aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṁ pācittiyaṁ.

5Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṁ paṭiggaṇheyya aññatra pārivattakā, nissaggiyaṁ pācittiyaṁ.

6Yo pana bhikkhu aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya aññatra samayā, nissaggiyaṁ pācittiyaṁ. Tatthāyaṁ samayo, acchinnacīvaro vā hoti bhikkhu, naṭṭhacīvaro vā, ayaṁ tattha samayo.

7Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya, santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyaṁ.

8Bhikkhuṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti "iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādessāmī"ti, tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya "sādhu vata maṁ āyasmā iminā cīvaracetāpannena evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādehī"ti kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyaṁ.

9Bhikkhuṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti "imehi mayaṁ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṁ bhikkhuṁ cīvarehi acchādessāmā"ti, tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṁ āpajjeyya "sādhu vata maṁ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādetha ubhova santā ekenā"ti kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyaṁ.

10Bhikkhuṁ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya "iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuṁ cīvarena acchādehī"ti. So ce dūto taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya "Idaṁ kho, bhante, āyasmantaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātu āyasmā cīvaracetāpanna"nti. Tena bhikkhunā so dūto evamassa vacanīyo "na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiya"nti. So ce dūto taṁ bhikkhuṁ evaṁ vadeyya "atthi panāyasmato koci veyyāvaccakaro"ti. Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā "Eso kho, āvuso, bhikkhūnaṁ veyyāvaccakaro"ti. So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuṁ upasaṅkamitvā evaṁ vadeyya "yaṁ kho, bhante, āyasmā veyyāvaccakaraṁ niddisi, saññatto so mayā, upasaṅkamatāyasmā kālena, cīvarena taṁ acchādessatī"ti. Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo "attho me, āvuso, cīvarenā"ti, dvattikkhattuṁ codayamāno sārayamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ, no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūto uddissa tiṭṭhamāno taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ, tato ce uttari vāyamamāno taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ. No ce abhinipphādeyya, yatassa cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ, dūto vā pāhetabbo "yaṁ kho tumhe āyasmanto bhikkhuṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassa bhikkhuno kiñci atthaṁ anubhoti, yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā"ti, ayaṁ tattha sāmīci.

Kaṭhinavaggo paṭhamo.

Chapter 2. Kosiya

11Yo pana bhikkhu kosiyamissakaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.

12Yo pana bhikkhu suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.

13Navaṁ pana bhikkhunā santhataṁ kārayamānena dve bhāgā suddhakāḷakānaṁ eḷakalomānaṁ ādātabbā, tatiyaṁ odātānaṁ, catutthaṁ gocariyānaṁ. Anādā ce bhikkhu dve bhāge suddhakāḷakānaṁ eḷakalomānaṁ, tatiyaṁ odātānaṁ, catutthaṁ gocariyānaṁ, navaṁ santhataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.

14Navaṁ pana bhikkhunā santhataṁ kārāpetvā chabbassāni dhāretabbaṁ, orena ce channaṁ vassānaṁ taṁ santhataṁ vissajjetvā vā avissajjetvā vā aññaṁ navaṁ santhataṁ kārāpeyya aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.

15Nisīdanasanthataṁ pana bhikkhunā kārayamānena purāṇasanthatassa sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāya. Anādā ce bhikkhu purāṇasantha tassa sāmantā sugatavidatthiṁ, navaṁ nisīdanasanthataṁ kārāpeyya, nissaggiyaṁ pācittiyaṁ.

16Bhikkhuno paneva addhānamaggappaṭipannassa eḷakalomāni uppajjeyyuṁ, ākaṅkhamānena bhikkhunā paṭiggahetabbāni, paṭiggahetvā tiyojanaparamaṁ sahatthā haritabbāni asante hārake. Tato ce uttari hareyya, asantepi hārake, nissaggiyaṁ pācittiyaṁ.

17Yo pana bhikkhu aññātikāya bhikkhuniyā eḷakalomāni dho.
vāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṁ pācittiyaṁ.

18Yo pana bhikkhu jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ pācittiyaṁ.

19Yo pana bhikkhu nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.

20Yo pana bhikkhu nānappakārakaṁ kayavikkayaṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.

Kosiyavaggo dutiyo.

Chapter 3. Patta

21Dasāhaparamaṁ atirekapatto dhāretabbo, taṁ atikkāmayato nissaggiyaṁ pācittiyaṁ.

22Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo, yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo "Ayaṁ te bhikkhu patto yāva bhedanāya dhāretabbo"ti, ayaṁ tattha sāmīci.

23Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni, taṁ atikkāmayato nissaggiyaṁ pācittiyaṁ.

24"Māso seso gimhāna"nti bhikkhunā vassikasāṭikacīvaraṁ pariyesitabbaṁ, "addhamāso seso gimhāna"nti katvā nivāsetabbaṁ. Orena ce "māso seso gimhāna"nti vassikasāṭikacīvaraṁ pariyeseyya, orena"ddhamāso seso gimhāna"nti katvā nivāseyya, nissaggiyaṁ pācittiyaṁ.

25Yo pana bhikkhu bhikkhussa sāmaṁ cīvaraṁ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṁ pācittiyaṁ.

26Yo pana bhikkhu sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpeyya, nissaggiyaṁ pācittiyaṁ.

27Bhikkhuṁ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṁ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjeyya "Idaṁ kho, āvuso, cīvaraṁ maṁ uddissa viyyati, āyatañca karotha, vitthatañca, appitañca, suvītañca, suppavāyitañca, suvilekhitañca, suvitacchitañca karotha, appeva nāma mayampi āyasmantānaṁ kiñcimattaṁ anupadajjeyyāmā"ti. Evañca so bhikkhu vatvā kiñcimattaṁ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṁ pācittiyaṁ.

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28Dasāhānāgataṁ kattikatemāsikapuṇṇamaṁ bhikkhuno paneva accekacīvaraṁ uppajjeyya, accekaṁ maññamānena bhikkhunā paṭiggahetabbaṁ, paṭiggahetvā yāva cīvarakālasamayaṁ nikkhipitabbaṁ. Tato ce uttari nikkhipeyya, nissaggiyaṁ pācittiyaṁ.

29Upavassaṁ kho pana kattikapuṇṇamaṁ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṁ cīvarānaṁ aññataraṁ cīvaraṁ antaraghare nikkhipeyya, siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāya, chārattaparamaṁ tena bhikkhunā tena cīvarena vippavasitabbaṁ. Tato ce uttari vippavaseyya aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.

30Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmeyya, nissaggiyaṁ pācittiyaṁ.

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Pattavaggo tatiyo.

Uddiṭṭhā kho āyasmanto tiṁsa nissaggiyā pācittiyā dhammā.

Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Nissaggiyapācittiyā niṭṭhitā

Suddhapācittiyā

Ime kho panāyasmanto dvenavuti pācittiyā dhammā uddesaṁ āgacchanti.

Chapter 1. Musāvāda

1Sampajānamusāvāde pācittiyaṁ.

2Omasavāde pācittiyaṁ.

3Bhikkhupesuññe pācittiyaṁ.

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4Yo pana bhikkhu anupasampannaṁ padaso dhammaṁ vāceyya, pācittiyaṁ.

5Yo pana bhikkhu anupasampannena uttaridirattatirattaṁ sahaseyyaṁ kappeyya, pācittiyaṁ.

6Yo pana bhikkhu mātugāmena sahaseyyaṁ kappeyya, pācittiyaṁ.

7Yo pana bhikkhu mātugāmassa uttarichappañcavācāhi dhammaṁ deseyya aññatra viññunā purisaviggahena, pācittiyaṁ.

8Yo pana bhikkhu anupasampannassa uttarimanussadhammaṁ āroceyya, bhūtasmiṁ pācittiyaṁ.

9Yo pana bhikkhu bhikkhussa duṭṭhullaṁ āpattiṁ anupasampannassa āroceyya aññatra bhikkhusammutiyā, pācittiyaṁ.

10Yo pana bhikkhu pathaviṁ khaṇeyya vā khaṇāpeyya vā pācittiyaṁ.

Musāvādavaggo paṭhamo

Chapter 2. Bhūtagāma

11Bhūtagāmapātabyatāya pācittiyaṁ.

12Aññavādake, vihesake pācittiyaṁ.

13Ujjhāpanake, khiyyanake pācittiyaṁ.

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14Yo pana bhikkhu saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.

15Yo pana bhikkhu saṅghike vihāre seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamanto neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.

16Yo pana bhikkhu saṅghike vihāre jānaṁ pubbupagataṁ bhikkhuṁ anupakhajja seyyaṁ kappeyya "yassa sambādho bhavissati, so pakkamissatī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

17Yo pana bhikkhu bhikkhuṁ kupito anattamano saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṁ.

18Yo pana bhikkhu saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṁ.

19Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena yāva dvārakosā aggaḷaṭṭhapanāya ālokasandhiparikammāya dvatticchadanassa pariyāyaṁ appaharite ṭhitena adhiṭṭhātabbaṁ, tato ce uttari appaharitepi ṭhito adhiṭṭhaheyya, pācittiyaṁ.

20Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ tiṇaṁ vā mattikaṁ vā siñceyya vā siñcāpeyya vā, pācittiyaṁ.

Bhūtagāmavaggo dutiyo

Chapter 3. Ovāda

21Yo pana bhikkhu asammato bhikkhuniyo ovadeyya, pācittiyaṁ.

22Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya, pācittiyaṁ.

23Yo pana bhikkhu bhikkhunupassayaṁ upasaṅkamitvā bhikkhuniyo ovadeyya aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo, gilānā hoti bhikkhunī, ayaṁ tattha samayo.

24Yo pana bhikkhu evaṁ vadeyya "āmisahetu therā bhikkhū bhikkhuniyo ovadantī"ti, pācittiyaṁ.

25Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ dadeyya aññatra pārivattakā, pācittiyaṁ.

26Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṁ sibbeyya vā sibbāpeyya vā, pācittiyaṁ.

27Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo, satthagamanīyo hoti maggo, sāsaṅkasammato, sappaṭibhayo, ayaṁ tattha samayo.

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28Yo pana bhikkhu bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhiruheyya uddhaṁgāminiṁ vā adhogāminiṁ vā aññatra tiriyaṁ taraṇāya, pācittiyaṁ.

29Yo pana bhikkhu jānaṁ bhikkhuniparipācitaṁ piṇḍapātaṁ bhuñjeyya aññatra pubbe gihisamārambhā, pācittiyaṁ.

30Yo pana bhikkhu bhikkhuniyā saddhiṁ eko ekāya raho nisajjaṁ kappeyya, pācittiyaṁ.

Ovādavaggo tatiyo

Chapter 4. Bhojanavaggo

31Agilānena bhikkhunā eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyaṁ.

32Gaṇabhojane aññatra samayā pācittiyaṁ. Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo, ayaṁ tattha samayo.

33Paramparabhojane aññatra samayā pācittiyaṁ. Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, ayaṁ tattha samayo.

34Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā. Tato ce uttari paṭiggaṇheyya, pācittiyaṁ. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ, ayaṁ tattha sāmīci.

35Yo pana bhikkhu bhuttāvī pavārito anatirittaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.

36Yo pana bhikkhu bhikkhuṁ bhuttāviṁ pavāritaṁ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhuṁ pavāreyya "handa bhikkhu khāda vā bhuñja vā"ti jānaṁ āsādanāpekkho, bhuttasmiṁ pācittiyaṁ.

37Yo pana bhikkhu vikāle khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.

38Yo pana bhikkhu sannidhikārakaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.

39Yāni kho pana tāni paṇītabhojanāni, seyyathidaṁ—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ, maccho, maṁsaṁ, khīraṁ, dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiyaṁ.

40Yo pana bhikkhu adinnaṁ mukhadvāraṁ āhāraṁ āhareyya aññatra udakadantaponā, pācittiyaṁ.

Bhojanavaggo catuttho

Chapter 5. Acelaka

41Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dadeyya, pācittiyaṁ.

42Yo pana bhikkhu bhikkhuṁ "Ehāvuso, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā"ti tassa dāpetvā vā adāpetvā vā uyyojeyya "gacchāvuso, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

43Yo pana bhikkhu sabhojane kule anupakhajja nisajjaṁ kappeyya, pācittiyaṁ.

44Yo pana bhikkhu mātugāmena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappeyya, pācittiyaṁ.

45Yo pana bhikkhu mātugāmena saddhiṁ eko ekāya raho nisajjaṁ kappeyya, pācittiyaṁ.

46Yo pana bhikkhu nimantito sabhatto samāno santaṁ bhikkhuṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo, cīvaradānasamayo, cīvarakārasamayo, ayaṁ tattha samayo.

47Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā aññatra punapavāraṇāya, aññatra niccapavāraṇāya. Tato ce uttari sādiyeyya, pācittiyaṁ.

48Yo pana bhikkhu uyyuttaṁ senaṁ dassanāya gaccheyya aññatra tathārūpappaccayā, pācittiyaṁ.

49Siyā ca tassa bhikkhuno kocideva paccayo senaṁ gamanāya, dirattatirattaṁ tena bhikkhunā senāya vasitabbaṁ. Tato ce uttari vaseyya, pācittiyaṁ.

50Dirattatirattaṁ ce bhikkhu senāya vasamāno uyyodhikaṁ vā balaggaṁ vā senābyūhaṁ vā anīkadassanaṁ vā gaccheyya, pācittiyaṁ.

Acelakavaggo pañcamo

Chapter 6. Surāpāna

51Surāmerayapāne pācittiyaṁ.

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52Aṅgulipatodake pācittiyaṁ.

53Udake hasadhamme pācittiyaṁ.

54Anādariye pācittiyaṁ.

55Yo pana bhikkhu bhikkhuṁ bhiṁsāpeyya, pācittiyaṁ.

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56Yo pana bhikkhu agilāno visibbanāpekkho jotiṁ samādaheyya vā samādahāpeyya vā aññatra tathārūpappaccayā, pācittiyaṁ.

57Yo pana bhikkhu orenaddhamāsaṁ nahāyeyya aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo "diyaḍḍho māso seso gimhāna"nti "vassānassa paṭhamo māso" iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo, vātavuṭṭhisamayo, ayaṁ tattha samayo.

58Navaṁ pana bhikkhunā cīvaralābhena tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbaṁ nīlaṁ vā kaddamaṁ vā kāḷasāmaṁ vā. Anādā ce bhikkhu tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjeyya, pācittiyaṁ.

59Yo pana bhikkhu bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṁ cīvaraṁ vikappetvā appaccuddhāraṇaṁ paribhuñjeyya, pācittiyaṁ.

60Yo pana bhikkhu bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheyya vā apanidhāpeyya vā antamaso hasāpekkhopi, pācittiyaṁ.

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Surāpānavaggo chaṭṭho

Chapter 7. Sappāṇa

61Yo pana bhikkhu sañcicca pāṇaṁ jīvitā voropeyya, pācittiyaṁ.

62Yo pana bhikkhu jānaṁ sappāṇakaṁ udakaṁ paribhuñjeyya, pācittiyaṁ.

63Yo pana bhikkhu jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭeyya, pācittiyaṁ.

64Yo pana bhikkhu bhikkhussa jānaṁ duṭṭhullaṁ āpattiṁ paṭicchādeyya, pācittiyaṁ.

65Yo pana bhikkhu jānaṁ ūnavīsativassaṁ puggalaṁ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṁ tasmiṁ pācittiyaṁ.

66Yo pana bhikkhu jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi, pācittiyaṁ.

67Yo pana bhikkhu mātugāmena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi, pācittiyaṁ.

68Yo pana bhikkhu evaṁ vadeyya "Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā"ti, so bhikkhu bhikkhūhi evamassa vacanīyo "māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā"ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, pācittiyaṁ.

69Yo pana bhikkhu jānaṁ tathāvādinā bhikkhunā akaṭānudhammena taṁ diṭṭhiṁ appaṭinissaṭṭhena saddhiṁ sambhuñjeyya vā, saṁvaseyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.

70Samaṇuddesopi ce evaṁ vadeyya "Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā"ti, so samaṇuddeso bhikkhūhi evamassa vacanīyo "Māvuso, samaṇuddesa evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāvuso, samaṇuddesa antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā"ti, evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo "ajjatagge te, āvuso, samaṇuddesa na ceva so bhagavā satthā apadisitabbo, yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi, cara pire, vinassā"ti. Yo pana bhikkhu jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.

Sappāṇakavaggo sattamo

Chapter 8. Sahadhammika

71Yo pana bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno evaṁ vadeyya "na tāvāhaṁ, āvuso, etasmiṁ sikkhāpade sikkhissāmi, yāva na aññaṁ bhikkhuṁ byattaṁ vinayadharaṁ paripucchāmī"ti, pācittiyaṁ. Sikkhamānena, bhikkhave, bhikkhunā aññātabbaṁ paripucchitabbaṁ paripañhitabbaṁ, ayaṁ tattha sāmīci.

72Yo pana bhikkhu pātimokkhe uddissamāne evaṁ vadeyya "Kiṁ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṁvattantī"ti, sikkhāpadavivaṇṇake pācittiyaṁ.

73Yo pana bhikkhu anvaddhamāsaṁ pātimokkhe uddissamāne evaṁ vadeyya "idāneva kho ahaṁ jānāmi, ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī"ti. Tañce bhikkhuṁ aññe bhikkhū jāneyyuṁ nisinnapubbaṁ iminā bhikkhunā dvattikkhattuṁ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassa bhikkhuno aññāṇakena mutti atthi, yañca tattha āpattiṁ āpanno, tañca yathādhammo kāretabbo, uttari cassa moho āropetabbo "tassa te, āvuso, alābhā, tassa te dulladdhaṁ, yaṁ tvaṁ pātimokkhe uddissamānena sādhukaṁ aṭṭhiṁ katvā manasi karosī"ti, idaṁ tasmiṁ mohanake pācittiyaṁ.

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74Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṁ dadeyya, pācittiyaṁ.

75Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaṁ uggireyya, pācittiyaṁ.

76Yo pana bhikkhu bhikkhuṁ amūlakena saṅghādisesena anuddhaṁseyya, pācittiyaṁ.

77Yo pana bhikkhu bhikkhussa sañcicca kukkuccaṁ upadaheyya "itissa muhuttampi aphāsu bhavissatī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

78Yo pana bhikkhu bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭheyya "yaṁ ime bhaṇissanti, taṁ sossāmī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

79Yo pana bhikkhu dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjeyya, pācittiyaṁ.

80Yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṁ.

81Yo pana bhikkhu samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjeyya "yathāsanthutaṁ bhikkhū saṅghikaṁ lābhaṁ pariṇāmentī"ti, pācittiyaṁ.

82Yo pana bhikkhu jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmeyya, pācittiyaṁ.

Sahadhammikavaggo aṭṭhamo

Chapter 9. Ratana

83Yo pana bhikkhu rañño khattiyassa muddhābhisittassa anikkhantarājake aniggataratanake pubbe appaṭisaṁvidito indakhīlaṁ atikkāmeyya, pācittiyaṁ.

84Yo pana bhikkhu ratanaṁ vā ratanasammataṁ vā aññatra ajjhārāmā vā ajjhāvasathā vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṁ. Ratanaṁ vā pana bhikkhunā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṁ "yassa bhavissati, so harissatī"ti, ayaṁ tattha sāmīci.

85Yo pana bhikkhu santaṁ bhikkhuṁ anāpucchāvikāle gāmaṁ paviseyya aññatra tathārūpā accāyikā karaṇīyā, pācittiyaṁ.

86Yo pana bhikkhu aṭṭhimayaṁ vā dantamayaṁ vā visāṇamayaṁ vā sūcigharaṁ kārāpeyya, bhedanakaṁ pācittiyaṁ.

87Navaṁ pana bhikkhunā mañcaṁ vā pīṭhaṁ vā kārayamānena aṭṭhaṅgulapādakaṁ kāretabbaṁ sugataṅgulena aññatra heṭṭhimāya aṭaniyā. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.

88Yo pana bhikkhu mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpeyya, uddālanakaṁ pācittiyaṁ.

89Nisīdanaṁ pana bhikkhunā kārayamānena pamāṇikaṁ kāretabbaṁ, tatridaṁ pamāṇaṁ, dīghaso dve vidatthiyo sugatavidatthiyā, tiriyaṁ diyaḍḍhaṁ, dasā vidatthi. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.

90Kaṇḍuppaṭicchādiṁ pana bhikkhunā kārayamānena pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṁ dve vidatthiyo. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.

91Vassikasāṭikaṁ pana bhikkhunā kārayamānena pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso cha vidatthiyo sugatavidatthiyā, tiriyaṁ aḍḍhateyyā. Taṁ atikkāmayato chedanakaṁ pācittiyaṁ.

92Yo pana bhikkhu sugatacīvarappamāṇaṁ cīvaraṁ kārāpeyya, atirekaṁ vā, chedanakaṁ pācittiyaṁ. Tatridaṁ sugatassa sugatacīvarappamāṇaṁ, dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṁ cha vidatthiyo, idaṁ sugatassa sugatacīvarappamāṇanti.

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Ratanavaggo navamo

Uddiṭṭhā kho āyasmanto dvenavuti pācittiyā dhammā.

Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

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Pācittiyā niṭṭhitā

Pāṭidesanīya

Ime kho panāyasmanto cattāro pāṭidesanīyā dhammā uddesaṁ āgacchanti.

1 Yo pana bhikkhu aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā "gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī"ti.

2 Bhikkhū paneva kulesu nimantitā bhuñjanti, tatra ce sā bhikkhunī vosāsamānarūpā ṭhitā hoti "idha sūpaṁ detha, idha odanaṁ dethā"ti. Tehi bhikkhūhi sā bhikkhunī apasādetabbā "apasakka tāva bhagini, yāva bhikkhū bhuñjantī"ti. Ekassapi ce bhikkhuno na paṭibhāseyya taṁ bhikkhuniṁ apasādetuṁ "apasakka tāva bhagini, yāva bhikkhū bhuñjantī"ti, paṭidesetabbaṁ tehi bhikkhūhi "gārayhaṁ, āvuso, dhammaṁ āpajjimhā asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemā"ti.

3 Yāni kho pana tāni sekkhasammatāni kulāni, yo pana bhikkhu tathārūpesu sekkhasammatesu kulesu pubbe animantito agilāno khādanīyaṁ vā, bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā, bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā "gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī"ti.

4 Yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni, yo pana bhikkhu tathārūpesu senāsanesu pubbe appaṭisaṁviditaṁ khādanīyaṁ vā, bhojanīyaṁ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādeyya vā, bhuñjeyya vā, paṭidesetabbaṁ tena bhikkhunā "gārayhaṁ, āvuso, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī"ti.

Uddiṭṭhā kho āyasmanto cattāro pāṭidesanīyā dhammā.

Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pāṭidesanīyā niṭṭhitā

Sekhiya

Chapter 1. Parimaṇḍala

Ime kho panāyasmanto sekhiyā dhammā uddesaṁ āgacchanti.

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1Parimaṇḍalaṁ nivāsessāmīti sikkhā karaṇīyā.

2Parimaṇḍalaṁ pārupissāmīti sikkhā karaṇīyā.

3Suppaṭicchanno antaraghare gamissāmīti sikkhā karaṇīyā.

4Suppaṭicchanno antaraghare nisīdissāmīti sikkhā karaṇīyā.

5Susaṁvuto antaraghare gamissāmīti sikkhā karaṇīyā.

6Susaṁvuto antaraghare nisīdissāmīti sikkhā karaṇīyā.

7Okkhittacakkhu antaraghare gamissāmīti sikkhā karaṇīyā.

8Okkhittacakkhu antaraghare nisīdissāmīti sikkhā karaṇīyā.

9Na ukkhittakāya antaraghare gamissāmīti sikkhā karaṇīyā.

10Na ukkhittakāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

11Na ujjagghikāya antaraghare gamissāmīti sikkhā karaṇīyā.

12Na ujjagghikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

13Appasaddo antaraghare gamissāmīti sikkhā karaṇīyā.

14Appasaddo antaraghare nisīdissāmīti sikkhā karaṇīyā.

15Na kāyappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.

16Na kāyappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.

17Na bāhuppacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.

18Na bāhuppacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.

19Na sīsappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.

20Na sīsappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.

21Na khambhakato antaraghare gamissāmīti sikkhā karaṇīyā.

22Na khambhakato antaraghare nisīdissāmīti sikkhā karaṇīyā.

23 Na oguṇṭhito antaraghare gamissāmīti sikkhā karaṇīyā.

24 Na oguṇṭhito antaraghare nisīdissāmīti sikkhā karaṇīyā.

25Na ukkuṭikāya antaraghare gamissāmīti sikkhā karaṇīyā.

26Na pallatthikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

Chapter 2

27Sakkaccaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

28Pattasaññī piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

29Samasūpakaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

30Samatittikaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

31Sakkaccaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

32Pattasaññī piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

33Sapadānaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

34Samasūpakaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

35Na thūpakato omadditvā piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

36Na sūpaṁ vā byañjanaṁ vā odanena paṭicchādessāmi bhiyyokamyataṁ upādāyāti sikkhā karaṇīyā.

37Na sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā.

38Na ujjhānasaññī paresaṁ pattaṁ olokessāmīti sikkhā karaṇīyā.

39Nātimahantaṁ kabaḷaṁ karissāmīti sikkhā karaṇīyā.

40Parimaṇḍalaṁ ālopaṁ karissāmīti sikkhā karaṇīyā.

41Na anāhaṭe kabaḷe mukhadvāraṁ vivarissāmīti sikkhā karaṇīyā.

42Na bhuñjamāno sabbahatthaṁ mukhe pakkhipissāmīti sikkhā karaṇīyā.

43Na sakabaḷena mukhena byāharissāmīti sikkhā karaṇīyā.

44Na piṇḍukkhepakaṁ bhuñjissāmīti sikkhā karaṇīyā.

45Na kabaḷāvacchedakaṁ bhuñjissāmīti sikkhā karaṇīyā.

46Na avagaṇḍakārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

47Na hatthaniddhunakaṁ bhuñjissāmīti sikkhā karaṇīyā.

48Na sitthāvakārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

49Na jivhānicchārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

50Na capucapukārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

51Na surusurukārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

52Na hatthanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.

53Na pattanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.

54Na oṭṭhanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.

55Na sāmisena hatthena pānīyathālakaṁ paṭiggahessāmīti sikkhā karaṇīyā.

56Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessāmīti sikkhā karaṇīyā.

Chapter 3

57Na chattapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

58Na daṇḍapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

59Na satthapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

60Na āvudhapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

61Na pādukāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

62Na upāhanāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

63Na yānagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

64Na sayanagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

65Na pallatthikāya nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

66Na veṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

67Na oguṇṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

68Na chamāyaṁ nisīditvā āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

69Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

70Na ṭhito nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

71Na pacchato gacchanto purato gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

72Na uppathena gacchanto pathena gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

Chapter 4

73Na ṭhito agilāno uccāraṁ vā passāvaṁ vā karissāmīti sikkhā karaṇīyā.

74Na harite agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā.

75Na udake agilāno uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā.

Pādukavaggo sattamo

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Uddiṭṭhā kho āyasmanto sekhiyā dhammā. Tatthāyasmante pucchāmi, kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

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Sekhiyā niṭṭhitā

Adhikaraṇasamathā

Ime kho panāyasmanto satta adhikaraṇasamathā dhammā uddesaṁ āgacchanti.
Uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya:

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1Sammukhāvinayo dātabbo.

2Sativinayo dātabbo.

3Amūḷhavinayo dātabbo.

4Paṭiññāya kāretabbaṁ.

5Yebhuyyasikā.

6Tassapāpiyasikā.

7Tiṇavatthārakoti.

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Uddiṭṭhā kho āyasmanto satta adhikaraṇasamathā dhammā.

Tatthāyasmante, pucchāmi kaccittha parisuddhā,

dutiyampi pucchāmi, kaccittha parisuddhā,

tatiyampi pucchāmi, kaccittha parisuddhā,

parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Adhikaraṇasamathā niṭṭhitā

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Uddiṭṭhaṁ kho āyasmanto nidānaṁ, uddiṭṭhā cattāro parajika dhammā, uddiṭṭhā terasa saṅghādisesā dhammā, uddiṭṭhā dve aniyatā dhammā, uddiṭṭhā tiṁsa nissaggiyā pācittiyā dhammā, uddiṭṭhā dvenavuti pācittiyā dhammā, uddiṭṭhā cattāro pāṭidesanīyā dhammā, uddiṭṭhā sekhiyā dhammā, uddiṭṭhā satta adhikaraṇasamathā dhammā. Ettakaṁ tassa bhagavato suttāgataṁ suttapariyāpannaṁ anvaddhamāsaṁ uddesaṁ āgacchati. Tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbanti.

Bhikkhupātimokkhaṁ niṭṭhitaṁ