Introductory verses

I bend my head in adoration, and worship all the Buddhas,
The Holy Law, and the Church.
Now I proclaim the Law of the Vinaya,
In order to establish for aye the True Law.

These Precepts are like the fathomless ocean.
Like gems are they, which one tires not in seeking.
Desiring to preserve the treasure of the Holy Law,
In the hearing of the assembly I repeat it.

Wishful to prevent the prevalence of false views,
I now proclaim these Precepts before the Assembly,
Delivered to us from the earliest times.
Let the Monks then attend!

Just as if a man destroyed his feet,
So that he could no longer walk,
So it is to destroy these Precepts,
Without which there can be no birth in Heaven.

Let all those who desire such birth,
Who now are living in the world,
Guard and preserve these Precepts, as feet,
Beware of injuring or mutilating them,

For as a chariot which has entered
on a narrow and dangerous road,
And suddenly breaks its axle, or loses a linch-pin,
So is the case of the man who breaks the Precepts.

At the time of death what forebodings!
For as a man looking in a mirror,
Sees himself graceful or deformed, and so has pleasure or pain,
Such is the effect of the Law being declared.

Has it been observed? What joy!
Has it been neglected? What dismay!
So also as when two hostile armies contend,
The brave advance, the cowards retreat,

Thus is it with respect to this Law,
The pure advance boldly, the transgressors go back.

As a king is supreme amongst men,
As the ocean is chief of all flowing waters,
As the moon is chief among the stars,
As Buddha is pre-eminent among Sages,

So among all the codes of Rules,
(This) Book of Precepts is the best.
Tathāgata has established that these Laws,
Should be declared publicly every half month.

Preliminary

Are the Monks assembled? (They are.) Are all things arranged? (seats, water, sweeping, etc.) (They are.) Let all depart who are not ordained. (If any, let them go; if none are present, let them say so.) Does any monk here present ask for absolution? (Let them answer accordingly.) Exhortation must be given to the nuns, (but if there are none present let them say so.) Are we agreed what our present business is? It is to repeat the Precepts in this lawful assembly.

nidāna

Venerable brethren (Bhante) attend now! On this 15th or 14th day of the white division of the month (or the dark division, as the case may be), let the assembled monks listen attentively and patiently, whilst the Precepts are distinctly recited.

Brethren! I desire to go through the Pātimokkha. Monks assembled thus, let all consider and devoutly reflect on these Precepts. If any have transgressed let them repent. If none have transgressed then stand silent. By their silence, brethren, it shall be known that you are guiltless.

Now if a stranger ask one of us a question, we are bound to reply truthfully; so, also, monks, we who reside in community, if we know that we have done wrong and yet decline to acknowledge it, we are guilty of prevarication. But Buddha has declared that prevarication effectually prevents our religious advancement. That brother, therefore, who is conscious of transgression, and desires absolution, ought at once to declare his fault, and after proper penance he shall have rest and peace.

Brethren! having repeated this preface, I ask of you all: Is this assembly pure or not? (Repeat this three times.) Brethren, this assembly is pure, therefore it is silent. Silent you stand. So let it be!

4 pārājika rules

Brethren, I now proceed to recite the four parajika laws, ordered to be recited twice every month.

Pārājika 1

If a monk holding the precepts and agreeing there with, without leaving the community, act in opposition to the precepts, and repent not, wickedly practising all sorts of impure conduct, till he come to live in common with the brute beasts, this monk shall be excluded and cut off from the assembly.

Pārājika 2

If a monk living in a village, or an uninhabited place (quiet place), encouraging a thievish disposition, take goods which are not given him, with a thievish intent; and if a king or his minister take this man and imprison, banish, or kill him (saying), “You are a thief, or you are a fool, or you are besotted!” This monk shall be excluded, and separated from the community.

Pārājika 3

If a monk cause a man’s death, or hold a weapon and give it a man (for the purpose), or if he speak of the advantages of death, or if he ceaselessly exhort one to meet death (saying), “Tush! you are a brave man,” or use such wicked speech as this, “It is far better to die and not to live,” using such considerations as these, bringing every sort of expedient into use, praising death, exhorting to death. This monk ought to be excluded and cut off.

Pārājika 4

If a monk, having no true knowledge, speak of himself in these words, “I have attained perfection (lit. the law above men), I have entered on the most excellent law of holy or sacred wisdom, I know Truth; I see Truth; and if that man at another time, whether asked or unasked, desiring absolution, shall speak thus: “Indeed I neither know nor see, and when I said I saw, and when I said I knew, it was but vain, wild and false language, in order to exclude the necessity of further advance, and to encourage my idle disposition.” This monk ought to be excluded and cut off.

Worthy Sirs! I have thus delivered the four Pārājika rules. If there be any monk who has transgressed either one or other of them, it is impossible for such a man to live in the community after his sin as he was before. That man has acquired the guilt which demands exclusion, and ought not to live as a member of the monkhood. I demand, therefore, Brethren! Are ye all in this assembly pure [3 times]. Brethren! This assembly is pure! Silently, therefore, ye stand! So let it be!

13 saṅghādisesa rules

Brethren! I now proceed to recite the 13 Saṅghādisesa Rules.

Saṅghādisesa 1

If a monk by pampering lustful thoughts be conquered by them, except in his dreams, let him be suspended.

Saṅghādisesa 2

If a monk, encouraging lustful desires, bring his body into contact with that of a woman, whatever part of her body it be, let him be suspended.

Saṅghādisesa 3

If a monk, encouraging lustful thoughts, talk lewdly with a woman, let him be suspended.

Saṅghādisesa 4

If a monk, encouraging lustful thoughts, pampering his body, say, in the presence of a woman, “Honourable sister, I am preparing myself by the purest Rule, holding the precepts in their fullest perfection, preparing my self in the law of perfect virtue, which admits of holding these laws of lustful desires, (come) minister to me!” and being thus ministered to by the woman, let him be suspended and undergo the highest penance.

Saṅghādisesa 5

If a monk, in his journeyings, busy himself as a matchmaker between this one and another, and being the messenger of a man, talk with the woman on these points, or being the messenger of a woman, talk with the man on this subject; and if he thus complete arrangements so that there be intercourse between the two, whether for marriage or the occasion only, let him be suspended.

Saṅghādisesa 6

If a monk seek to get a house for himself, without a householder, on his own account alone, he must take care to observe the proper measurements; the mean measure ments are these, twelve of Buddha’s spans in length, and within, seven of these spans broad. He ought also to take the body of the monks, to mark out the position of the place given, in doing which they must observe the character of the place, that it be not either dangerous of approach or difficult of access; if the monk, notwithstanding the illegal position, still build his house, or if he take not the monks to inspect it, or if it exceed the lawful measurement, let him be suspended.

Saṅghādisesa 7

If a monk desire to construct a large house with a proprietor, but for himself, he ought to take certain of the monks to inspect the character of the site, to see that it is a place without any difficulty of approach, and not in a dangerous neighbourhood; if he does not observe these regulations, let him be suspended.

Saṅghādisesa 8

If a monk, from the blind effects of angry resentment, vilify a monk (as worthy of being) Pārājika, whereas his assertion is mere slander, wishing to remove that man from his purity, and at another time, solicited or not, he confess that his charge resulted from anger, let him be suspended.

Saṅghādisesa 9

If a monk, because he is angry, take an idea from a different subject, and slander a monk as fit to be Pārājika, without cause, and if at another time, solicited or not, he confess that he did so through anger, let him be suspended.

Saṅghādisesa 10

If a monk, wishing to break the harmony among the community, plot and consider how to accomplish this, firmly holding to his intention and not relinquishing it, another monk (acquainted with his purpose), ought to expostulate with him and say, “Brother! do not inter rupt the harmony of the assembly! do not devise ex pedients for this purpose! do not consider the best means of doing this mischief! holding to it and persevering in it. Brother! There ought to be harmony in the community, peace and not wrangling, as the learner of one master; agreeing, as milk combines with water; so combining in the law of Buddha! There is profit and rest in so doing I” If the (wicked) monk, at the time of being thus exhorted, still keep to his purpose, and relinquish it not, the other must expostulate three times, in order to induce the first to lay aside his purpose; if, after the third warning, he give up his intention, it is well! but if not, let him be suspended.

Saṅghādisesa 11

If a monk have formod a cabal, say of one, two, or three, or more (brothers), and if he shall thus address the other (who has been expostulating with some offender), Brother, do not chide this monk, he is a good man, and speaks according to the law and precepts. What he says I and others approve of and rejoice at.” Then the first shall reply, expostulating, thus, “Brother! say not so! say not that this monk is in agreement with the law and precepts; say not you approve and rejoice at what he says, for in truth this monk is an opposer of the Law in saying what he does; he is a transgressor of the precepts! Brother! do not desire thus to break the harmony of the community! you ought, indeed, to rejoice at, and desire to see harmony amongst the brethren. Brother! amongst monks there should be peace and not wrangling! learners of one master, as milk mingles with water, so should it be in the law of Buddha, having peace there is great prosperity!” If, at the time of this warning, the other still hold his resolve, let the expostulation be repeated three times, etc.; if he hear, well! if not, let him be suspended!

Saṅghādisesa 12

If a monk, depending on (or attached to) a certain village (or, it may be, an assembly of monks"), live (in a fixed habitation) in a city or town, and pollute the house in which he lives, walking disorderly, so that all see it and hear it, all the monks ought to converse with this monk, and say, “Brother! you have polluted the family in which you reside; your conduct is disorderly; all men see it, and talk of it. Now, you are able to leave this monastery (assembly) and go elsewhere; you may not live in this community/ These monks so speaking, and that one replying, “Brothers! this community is one-sided (through love), is full of anger, wishes to terrify, is foolish; there are other monks guilty of this same fault, some are ex pelled, and some not.” Then all the monks, chiding him, shall say, “Brother! say not so, that in this community there are monks of such character, whereas it is not the case. Brother, it is your disorderly conduct which all men see and talk about (that is the cause of our speaking as we do).” Thus if he, at the time of this warning, still hold his opinion, let it be repeated three times; if he retract and repent, well! if not, let him be suspended.

Saṅghādisesa 13

If a monk, of a bad disposition, will not bear being spoken to, according to the direction of the law of precepts, and if, when all the monks have expostulated with him on this account, he reply, “Brother, do not talk thus at me! whether I am right or wrong! I also will say nothing to you, whether right or wrong. Brother, be agreed (or satisfied), do not find fault!” Those monks, addressing him, shall say, “Brother! refuse not to receive our appeal! a brother ought to receive the word of (kind) expostulation. Brother! as the law corrects all the monks, so would all the monks, according to the law, expostulate with our brother. So the disciples of Buddha shall all receive profit, correcting each other in turn for their faults, and mutually inviting each other to further repentance.” These monks thus speaking to him, if he still hold by his opinion after three warnings, let him be suspended.

Monks! thus have I repeated the thirteen Saṅghādisesa ordinances: the first nine (to be inflicted) for the first offence, the others after three warnings. If a monk have broken any one of the laws (above named), and wil fully concealed it, he ought to be placed under compulsory solitary confinement (pravāsa), after which he should pass six nights of mānatta penance. After this he ought to be absolved. Twenty monks in conclave may absolve him; if only one person short of twenty come together, he shall not be absolved; and in this case all the monks shall be considered blameworthy. This is the law. I now ask all the venerable ones in this assembly, are you pure or not (three times)? Venerable ones! this assembly is pure Silently therefore ye stand! So let it be.

2 aniyata rules

Venerable monks! the following rules relate to faults not capable of exact definition; they are two in number, and are found in the Vinaya, and are ordered to be repeated fortnightly (requiring suspension or penance according to the case).

Aniyata 1

If a monk (monk) occupy a screened and sheltered place, in common with a woman, and sit in a spot fit for the commission of sin, and at the same time indulge in licentious (unlawful) conversation with her if, for example, she be a faithful lay woman (upāsika) and they converse together on matters relating to the three laws, viz., pārājika, saṅghādisesa, pācittiya; and if this monk, sitting in the manner mentioned, say of his own accord: “I have broken these laws, and am therefore liable to the several punishments attached to the transgression, whether entire exclusion, or suspension and penance, or public confession,” then according to what this faithful laywoman shall report, respecting the crimes which the monk has acknowledged, such shall be his punishment.

Aniyata 2

If a monk consort with a woman in an open place, unfit for the commission of crime, but talk loosely with her, for example with a well-principled laywoman about the two laws, sanghadisesa, and pācittiya, and say respecting each of these of his own accord: “I have broken these laws and am liable to the punishment attached to such transgression” this monk shall be punished according to what the faithful laywoman reports. This also is a case in point.

Venerable monks! I have thus declared these two rules called undetermined. I demand of you all, is this assembly pure or not (three times). Venerable ones! this assembly is pure, and therefore you are silent. So let it be.

30 nissaggiya pācittiya rules

Venerable monks! I now proceed to declare the thirty Nissaggiya-pācittiya dhamma, to be recited fortnightly, as contained in the midst of the Vinaya (or book of precepts).

Chapter 1

Nissaggiya Pācittya 1

If a monk, having finished a set of robes for himself, the Kathina cloth having been distributed, be presented with an additional garment, he may retain it ten days without consecration, but if he keep it beyond that time, it is nissaggiya pācittiya.

Nissaggiya Pācittya 2

If a monk, having finished a set of robes for himself, the Katina cloth having been distributed, if he be short of either of the three, leaving one here and another there, except by permission of a Sangha-Kamma: this is nissaggiya pācittiya.

Nissaggiya Pācittya 3

If a monk, after completing his robes, and the dis tribution of the Katina cloth, be offered a garment out of the regular time, if he desire it he may take it; having received it, let it be quickly made up. If it be enough to make him a robe, well! but if not, he may keep the piece by him a whole month, in order to obtain a further piece to make up the deficiency; but if he keep it longer than a month, it is nissaggiya pācittiya.

Nissaggiya Pācittya 4

If a monk receive a piece of cloth from a bhikṣuṇī, not related to him, except in the way of justifiable exchange, it is nissaggiya pācittiya.

Nissaggiya Pācittya 5

If a monk send one of his robes to a bhikṣuṇī, not a relative, to be washed or smoothed after it has been dyed, it is nissaggiya pācittiya.

Nissaggiya Pācittya 6

If a monk ask a robe from a householder not a relative of his, or from the householder’s wife, except on special occasions, it is nissaggiya pācittiya. The special occasions are when his robe has been stolen, or lost, or burnt, or blown away.

Nissaggiya Pācittya 7

If a monk, under such circumstances, shall by any unguarded expression intimate a wish that this householder or his wife, neither of them being related to him, should give him a robe (or cloth for a robe), this monk may receive a just equivalent (for that which he has lost); if he takes more, it is nissaggiya pācittiya.

Nissaggiya Pācittya 8

If a householder or his wife shall have collected money in order to provide a robe for a particular monk, and if this monk, before receiving it, and without any invitation, go to the house of the master of the family, and speak thus to him, “Excellent householder! purchase such and such a robe and give it me, because it is good!” If he obtain his request, it is nissaggiya pācittiya.

Nissaggiya Pācittya 9

If two householders or their wives shall have collected money to buy a robe to give to a particular monk, and if that monk before receiving it, and at his own invitation, go to the residences of these householders, and speak thus: “Excellent Sirs! I pray you purchase such and such pieces of cloth for me, because they will together make me one beautiful robe!” if he obtain his request, it is nissagiya pācittiya.

Nissaggiya Pācittya 10

If a king, or chief minister, or a Brahman (or) a householder, or a householder s wife, send to a particular monk a messenger with a present of money for the purchase of cloth, and if the messenger come to the monk and say, “Venerable sir, will you receive from me at once the purchase money for a robe, with which I am entrusted for you?” and the monk reply, “It is allowable for me to procure for myself a robe, at the proper time, then we receive consecrated (cloth),” to which the messenger rejoins: “Venerable Sir! have you any man of business here?” and the monk says: “yes,” whether it be somebody belonging to the monk’s garden, or a upāsaka (layman), who is accustomed to look after the secular affairs of the monks; and in consequence the messenger go to the place where such a person lives, and having entrusted the money to his care, come back to the presence of the monk and say: “Venerable Sir, I have given the money for purchasing a robe into the hands of such and such a person whom you named; Venerable Sir! at the right time go to him, and you shall receive the robe you require.” That monk needing a robe may go two or three times to the place of his trustee to remind him of his necessity, and if he procure the robe, well and good! but if not, he may go a fourth, fifth and sixth time, and stand silently before him, and then go away. If this causes the man to recollect his debt, well and good! but if the monk does not even thus procure the robe, and go back after this to the man to try to get it this is nissaggiya pācittiya. If he do not obtain the robe, he may either go himself, or send a messenger to the place whence the gift came and say: “The money which you sent some time ago as a present for the purchase of a robe for a particular monk, and which you entrusted to the care of such and such a person, has not been used for the benefit of the monk in question, you should go back and take it therefore, lest it be lost.” Such is the rule.

Chapter 2

Nissaggiya Pācittya 11

If a monk make a new coverlet for himself out of mixed silk, it is nissaggiya pācittiya.

Nissaggiya Pācittya 12

If a monk make a coverlet out of the fresh and un mixed wool of the black Tartar sheep, it is nissaggiya pācittiya.

Nissaggiya Pācittya 13

If a monk make a new coverlet for himself he ought to use two parts of pure black wool, three parts of white, and four parts brown or tawny. If he do not observe this proportion, it is nissaggiya pachittrya.

Nissaggiya Pācittya 14

If a monk make a new coverlet for himself, he ought to keep it fully six years; if because he has not got rid of it within the six years, he makes himself a new one, except by permission of a Sangha-kamma; this is nissaggiya pachitiya.

Nissaggiya Pācittya 15

If a monk make a new seat-cover, he ought to take an old piece, one span in length and breadth, and patch it over the new, in order to destroy its appearance; if in making a new seat-cover he does not follow his rule it is nissaghiya patchittiya.

Nissaggiya Pācittya 16

If a monk going along the road, obtain (whether by gift or otherwise) a sheep fleece, he may take as much of it as he requires; and if there be no one to carry it, he may carry it himself for a distance of three yojanas, but if he exceeds this distance, it is nissaggiya pācittiya.

Nissaggiya Pācittya 17

If a monk send to a bhikṣuṇī, not related to him, a wool-fleece to be washed, dyed or carded, it is nissaggiya pācittiya.

Nissaggiya Pācittya 18

If a monk take with his own hand either gold, silver, or even (copper) coin, or if he instruct another person to receive it for him, or if he keep on saying that there is such an one who may receive it, this is nissaggiya pācittiya.

Nissaggiya Pācittya 19

If a monk engage in the purchase or sale of different precious substances (jewels) it is nissaggiya pācittiya.

Nissaggiya Pācittya 20

If a monk engage in any commercial dealing it is nissaggiya pācittiya.

Chapter 3

Nissaggiya Pācittya 21

If a monk store up an old rice bowl (or, it may be, “an extra rice bowl”), or if he obtain and preserve one that has not been consecrated and given to him officially, he may keep it for ten days, but if beyond that, it is nissaggiya pācittiya.

Nissaggiya Pācittya 22

If a monk having a rice bowl which does not leak, and has fewer than five ligatures, in addition seeks to pro cure a new one, because of appearances, this is nissaggiya pācittiya. The monk in question ought to go and deliver up this bowl in the midst of the congregation, and then the monks going round from one brother to another, should select the very worst rice bowl, and give the new one to the possessor of it, and let him keep it till it breaks; this is the rule.

Nissaggiya Pācittya 23

If a monk beg for himself cotton thread, and send it to a weaver, who is no relative of his, to be woven into a garment, this is nissaggiya pācittiya.

Nissaggiya Pācittya 24

If a householder or his wife have sent to a weaver, to have a garment woven for a particular monk, and if that monk, before he receive it, go by self invitation to the abode of the weaver, and speak thus: “You must weave this cloth in a very superior way, the garment is intended for me! make it broad, and long, and stout, and woven of an even texture throughout, and I will give you something for your extra trouble;” and if this monk give to the weaver any price for the robe, even if it be only a mouthful of rice, and so obtain it, this is nissaggiya pācittiya.

Nissaggiya Pācittya 25

If a monk having first of all given a garment to another monk, afterwards, because he is angry with him, go and take it away, or cause some one else to do so, this is nissaggiya pācittiya.

Nissaggiya Pācittya 26

If a monk, being sick, store up cream, or ghee or butter, or honey or sugar, he may keep it for seven days to cure himself, but if he keep these things longer, then it is nissaggiya pācittiya.

Nissaggiya Pācittya 27

If a monk come to the last month of the spring season, he should request a rain cloak against the wet, and he may begin to wear it in the middle of the month; if he request this garment before the last month, or begin to wear it before the middle of the month, it is nissaggiya pācittiya.

Nissaggiya Pācittya 28

If a monk, during the last ten days of the three months of summer, be unexpectedly presented with a robe, he ought to receive it, and keep it in store till the time of presenting the robes (at the end of the rainy season), but if kept longer, it is nissaggiya pācittiya.

Nissaggiya Pācittya 29

If a monk, at the end of the three months summer retreat, after the fifteenth day of the eighth month, think proper to remove to a distant spot, and if there be some danger or apprehension of danger in connection with the spot he has chosen for a residence, the monk thus circumstanced may leave either one of his three garments in a house of the village in which he has been residing; and if occasion require, may go without it for six nights, but after that it is nissaggiya pācittiya.

Nissaggiya Pācittya 30

If a monk, knowing that a certain party desires to confer goods on the monks, contrives by personal influence to appropriate the property to himself, it is nissaggiya pācittiya.

Venerable ones! I have thus recited the thirty rules called nissaggiya pācittiya. I now demand of you, venerable ones! is this congregation pure or not (three times)? Venerable ones! this congregation is pure; silently, there fore, ye stand: let it be so!

90 pācittiya rules

Venerable monks! These following ninety rules, called pācittiya, taken from the middle of the Book of Precepts, are to be repeated fortnightly.

Chapter 1

Pācittiya 1

If a monk tell a wilful lie, it is pācittiya.

Pācittiya 2

If a monk be guilty of slander, it is pācittiya.

Pācittiya 3

If a monk be guilty of hypocritical language, it is pācittiya.

Pācittiya 4

If a monk occupy the same lodging as a woman, it is pācittiya.

Pācittiya 5

If a monk occupy for more than two nights the same lodging with a man not yet ordained, it is pācittiya.

Pācittiya 6

If a monk chant prayers with a man not yet ordained, it is pācittiya.

Pācittiya 7

If a monk, knowing that another monk has been guilty of various misdemeanours and sins, speak of them with a man not yet ordained, except by permission of a Sangha-kamma, it is pācittiya.

Pācittiya 8

If a monk, speaking with a man not yet ordained, respecting the laws which are beyond the reach of men, shall say of himself, “I know the Truth: I have grasped the Truth.” Even if it be true, he is guilty of pācittiya.

Pācittiya 9

If a monk teach Dhamma to a woman beyond five or six sentences, except in the presence of a discreet person, it is, etc.

Pācittiya 10

If a monk with his own hand dig the ground or teach a man to do so, it is pācittiya.

Chapter 2

Pācittiya 11

If a monk destroy the abodes of disembodied spirits, it is pācittiya.

Pācittiya 12

If a monk sow strife amongst the Brethren by wilful prevarication, it is pācittiya.

Pācittiya 13

If a monk rail at or abuse a monk, it is pācittiya.

Pācittiya 14

If a monk take a monk s bed, stool, coverlet, or cushion, and place it with his own hands on the ground (for his own use), or request some one else to do so, and then go away leaving the article where he put it, without replacing it, it is pācittiya.

Pācittiya 15

If a monk do the same as the above within a residence of monks, it is pācittiya.

Pācittiya 16

If a monk, knowing that some particular place is occupied generally by another monk, go and take it himself, saying, “if he wants me to give it up to him, let him tell me so.” If he act thus, when there is no justifying cause, or want of propriety on the part of the other monk, it is, it is pācittiya.

Pācittiya 17

If a monk get angry with another, and dislike his presence in the monks house, and so forcibly eject him, or get some one to eject him, this is pācittiya.

Pācittiya 18

If a monk sit or sleep on a chair or bed with a loose leg, or the top of a belfry or upper story belonging to the monks residence, it is pācittiya.

Pācittiya 19

If a monk use water which he knows contains insects in it, either for laying the dust or watering shrubs, it is pācittiya.

Pācittiya 20

If a monk is making (or causing to be made) a door for a building attached to a great residence, or a window, or the various ornamental belongings, he may direct as much brushwood (or, wood from an unenclosed spot) to be used, as is equivalent to two or three distinct loads, if more, it is pācittiya.

Chapter 3

Pācittiya 21

If a monk, with no commission from the monks, shall impart instruction to the bhikṣuṇīs, it is pācittiya.

Pācittiya 22

If a monk, commissioned by the monks, impart in struction to the bhikṣuṇīs, and continue to do so when the sun has gone down, it is pācittiya.

Pācittiya 23

If a monk, conversing with the other monks, should speak thus: “the monks in general impart instruction to the bhikṣuṇīs for the sake of eating and drinking,” it is pācittiya.

Pācittiya 24

If a monk give a garment to a bhikṣuṇī, not related to him, except in the way of exchange, it is pācittiya.

Pācittiya 25

If a monk give to a bhikṣuṇī, not related to him, made up clothes, it is pācittiya.

Pācittiya 26

If a monk occupy a covered place, in company with a bhikṣuṇī, it is pācittiya.

Pācittiya 27

If a monk travel on a road, or go to a village, with a bhikṣuṇī, except on allowed occasions, it is pācittiya. The occasions are when there is an associated company (a caravan), and when there is an apprehension of a dangerous locality. This is the Rule.

Pācittiya 28

If a monk agree to accompany a bhikṣuṇī in a boat, and proceed either up or down a river, except in a regular ferry boat, which plies from one side to the other, it is pācittiya.

Pācittiya 29

If a monk partake of food which he knows has been procured for him by means of the express interference (commendation) of a bhikṣuṇī, except where the provider had previously designed to give it, it is pācittiya.

Pācittiya 30

If a monk make an agreement with a woman to accompany her on the road in going to a village, it is pācittiya.

Chapter 4

Pācittiya 31

If a monk has food given him at an eating-house, not being sick, he may receive it (for one day), but if more than once, it is pācittiya.

Pācittiya 32

If a monk go to various places to dine (take a round of eating, i.e., eat at different times or places), except on special occasions, it is pācittiya. The occasions are in time of sickness, at the time of giving the robes, and at the time of making the robes. This is the Rule.

Pācittiya 33

If a monk absent himself from the common meal of the monks, except on special occasions, it is pācittiya. The special occasions are, in time of sickness, when the cloth for robes is presented, and when the robes are being made; also, when on a journey or voyage, at the time of a great assembly, or, finally, when a general invitation is given to the ascetics. This is the Rule.

Pācittiya 34

If a monk go to the house of his patron, and be urgently invited to take cakes (dumplings), cooked rice, or ground corn (parched and then ground) the monk as he pleases (requires) may take two or three bowlfuls; then he should take it within the monastery, and divide it with the other monks; if a monk, except in case of sickness, take more than two or three bowlfuls, it is pācittiya.

Pācittiya 35

If a monk, after a sufficient meal, at a time per chance when he has received an invitation to dine, do not comply with the rules which refer to superfluous food, but take an additional meal elsewhere, it is pācittiya.

Pācittiya 36

If a monk, knowing that another monk has finished his meal, earnestly press him to partake of food with him, such food not consisting of remnants from a meal given by invitation, and say: “Brother (excellent sir!) take some of this food, I pray you,” and by such expressions without any sufficient reason, he plots to make that monk disobedient, it is (to the inviting monk) pācittiya.

Pācittiya 37

If a monk eat at a forbidden hour, it is pācittiya.

Pācittiya 38

If a monk eat spoiled or sour food, it is pācittiya. 2

Pācittiya 39

If a monk, not receiving food (in charity), take any thing within his mouth of a medicinal character, except water, and the stick used for teeth-cleaning, it is pācittiya.

Pācittiya 40

If a monk obtain choice and tasty food, milk, cream, fish, flesh, or (not being sick) in his own person and for him self seek for such things, it is pācittiya.

Chapter 5

Pācittiya 41

If a monk with his own hand give food to a male or female unbeliever, it is pācittiya.

Pācittiya 42

If a monk, having been previously invited (to dine), go either before or after the meal to other houses (for alms), without any commission from the rest of the monks, this is pācittiya, except on certain occasions, viz., at the time of sickness, when making the clothes, when clothes are pre sented.

Pācittiya 43

If a monk eating food in a house known to have women in it, remain sitting there for an unnecessary length of time, it is pācittiya.

Pācittiya 44

If a monk eating in a house known to contain women, shall sit apart in a private or concealed place, it is pācittiya.

Pācittiya 45

If a monk sit alone with a woman on the open ground, it is pācittiya.

Pācittiya 46

If a monk conversing with a monk, speak in this way: “Friend! let us go together to such and such a village, and take our meal in company with one another;” and then that monk, without any warning, whilst eating with the other, speak thus: “Now you may go! it is not agree able to me to sit or eat with you; I prefer being alone;” if in this way, without any sufficient reason, he send him away, it is pācittiya.

Pācittiya 47

If a monk be asked to receive such things as are allowed during time of sickness, extending over a period of four months, he may accept the invitation for this period, even though he be at the time in good health, but if he exceeds such a term, except there be a perpetual invitation, or a new invitation, or a partial invitation, or a general invitation, it is pācittiya.

Pācittiya 48

If a monk go to a place to witness an army, except for some lawful reasons, it is pācittiya,

Pācittiya 50

If a monk, residing in the place where an army is assembled, for two or three nights, should go to witness an engagement, or see the army when exercising, or feats of strength of the elephants or cavalry, it is pācittiya.

Chapter 6

Pācittiya 51

If a monk play in the water (i.e., when bathing) it is pācittiya.

Pācittiya 52

If a monk drink any distilled or fermented liquor, it is pācittiya.

Pācittiya 53

If a monk strike another, it is pācittiya.

Pācittiya 54

If a monk will not receive reproof, it is pācittiya.

Pācittiya 55

If a monk terrify or threaten another, it is pācittiya.

Pācittiya 56

A monk in good health ought to bathe twice a month; if he does so more frequently, except on allowed occasions, it is pācittiya. The occasions are, during the hot season, during sickness, at the time of work, when there is much wind (and therefore dust), and when there is much rain (and therefore mud), and also after a long journey. This is the Rule.

Pācittiya 57

If a monk, in good health, make a fire on the ground to warm himself by, or cause such a fire to be made, except for some reasons connected with the time of year, it is pācittiya.

Pācittiya 58

If a monk hide away the robes, or the alms-bowl, or the cushion or the needle-case of another monk, so as to make fun of him, or if he cause any one else to do so, it is pācittiya.

Pācittiya 59

If a monk consecrate the robes of any monk, Bikṣuṇī, Sikkhamāna, Sāmaṇera, or Sāmaṇerī, without asking the express permission of the superior, it pācittiya.

Pācittiya 60

If a monk obtain new robes he ought to use three kinds of dye (or pollution of any sort) so as to destroy its beauty (or colour), viz., either green, or black, or earth- colour; if he fails to do this, it is pācittiya.

Chapter 7

Pācittiya 61

If a monk purposely take away the life of any animal, it is pācittiya.

Pācittiya 62

If a monk drink water which he knows has insects in it, it is pācittiya.

Pācittiya 63

If a monk is wilfully angry with another monk, and after a short time does not put away his resentment, it is pācittiya.

Pācittiya 64

If a monk knowing that another monk has been guilty of any disgraceful or criminal act, hush it up or conceal it, it is, etc.

Pācittiya 65

A man fully twenty years of age may be permitted to undertake the full ordination. If a monk not fully twenty years old, present himself for ordination, this man cannot be received into orders, the presiding monk is to be blamed, on account of the foolish mistake, and (the whole transaction) is pācittiya.

Pācittiya 66

If a monk, knowing that either of the four questions which cause difference has been settled according to law, shall afterwards stir up the matter for further discussion, it is pācittiya.

Pācittiya 67

If a monk knowing there is a thievish company request permission to accompany it, even through the village, it is pācittiya.

Pācittiya 68

If a monk speak in this way: “I know with respect to the laws which Buddha preached, that the indulgence of lustful desires is no real impediment to their fulfilment” then another monk shall chide him and say: “Excellent sir! speak not so! you should not thus calumniate the world- honoured one. It is not right to do so. The world-honoured one has made no such assertion, but on the contrary, in numberless ways (modes of salvation) he has said that the indulgence of lust is an impediment in the way of religious progress.” This protest should be repeated three times, in case no impression is made; if, after that, the first monk give up his false opinion, well; but if he does not, it is pācittiya.

Pācittiya 69

If a monk knowing a man who talks in the way described above, who does not keep the law, and who holding such false views, refuses to forsake them, bestows upon such an one any thing in charity, has any religious communion with him, or lodges and converses with him, it is pācittiya.

Pācittiya 70

If a monk, knowing that a novice uses similar language, he ought to speak to him and say: “You should not use such language! You should not calumniate the world-honoured one! It is not right to do so; the world-honoured one never used the words you say he did. Novice! the world-honored one, in numberless modes of doctrine, always said that lust is a great obstacle in the way of religion.” The novice, thus corrected, refusing to amend, should be warned three times, and if after this he repent, well; but if not, he ought to be spoken to thus: “You are from this time forth no disciple of Buddha! You may not join yourself with the other monks, as the other novices do; nor is it permitted you to help the Great monks during two or three nights; you are now discharged from these duties; you are at liberty to go; you may go for good; you cannot remain here.” If any monk, knowing that the novice has been thus rejected, associate with him, or suffer him to dwell with him, it is pācittiya.

Chapter 8

Pācittiya 71

If a monk, at a time when the other monks are going through the form of religious expostulation, speak thus: “Excellent sirs! I cannot now learn this law. I purpose going to some one of eminent wisdom, who observes the precepts, to put some difficulties to him by way of query.” This is pācittiya. If there are any explanations necessary, they ought to be sought for at once.

Pācittiya 72

If a monk, when the precepts are being recited, speak in some such way as this: “Brethren! what use is there in repeating these various and minute precepts? Each time they are repeated they cause people to feel perplexed and anxious, and engender doubts!” To trifle with and speak contemptuously of the precepts in this way is pācittiya.

Pācittiya 73

If a monk, at the time when the precepts are being recited, speak in this manner: “Brethren! I am now getting perfect in these laws; this book of precepts ordered to be recited fortnightly, is taken from the midst of the Vinaya!” And if the other monks, knowing that this monk has twice or thrice during the session when the precepts have been recited (spoken thus): “How many more times are those monks without knowledge and with no explanation (going to repeat these precepts)?” If such a monk has been guilty of any fault (although he refuses to answer in the public confession) still he shall be dealt with according to the law; and in addition shall be convicted of the fault of extreme ignorance (and be censured thus): “Brother! this conduct is unprofitable, and you act improperly! You do not attend whilst the precepts are recited; you shut your ears, and will not listen to the law.” This crime of ignorance is pācittiya.

Pācittiya 74

If a monk, after having attended a regularly constituted assembly (Saṅghakamma), converse in this way with another monk: “They attend to the monks’ matters (or the goods of the monks) from interested motives,” it is pācittiya.

Pācittiya 75

If a monk, because a matter has been decided by the monks contrary to his wish, rise up and leave the assembly, it is pācittiya.

Pācittiya 76

If a monk, having approved of a measure, afterwards change his mind and abuse it, it is pācittiya.

Pācittiya 77

If a monk, knowing that a certain monk has had a quarrel with another, having listened to what this one says, goes and repeats it to the other, it is pācittiya.

Pācittiya 78

If a monk strike another in anger, it is pācittiya.

Pācittiya 79

If a monk push another monk in anger, it is pācittiya.

Pācittiya 80

If a monk, because he is angry and out of temper with another, charge him, without any foundation, of being guilty of a crime involving suspension, it is pācittiya.

Chapter 9

Pācittiya 81

If a monk pass beyond the threshold of the royal apartments of a royally anointed king, before the king him self come forth, and the women of the harem be shut up, it is pācittiya.

Pācittiya 82

If a monk pick up with his own hand a jewel, or the setting of a jewel, or if he cause some one to pick it up for him, except within the precincts of the monks garden, or in a place of entertainment (i.e., a lodging-house), it is pācittiya. He may only pick up such articles in the places named, with a view to their restoration.

Pācittiya 83

If a monk, without the authority of the other monks, enter a village at an unusual hour (prohibited hour), it is pācittiya.

Pācittiya 84

If a monk make a couch or chair, the legs ought to be eight of Buddha s fingers in height, exclusive of the surplus allowed for the socket-piece. If they exceed this length, it is pācittiya.

Pācittiya 85

If a monk take the soft cotton of the Tula tree, and store it up to make either a bed, or a chair, or a coverlet, or a cushion, it is pācittiya.

Pācittiya 86

If a monk use either bone, ivory, or horn, to make a needle-case, and carve it and polish it for the purpose, it is pācittiya.

Pācittiya 87

If a monk make himself a mat for sitting on, it ought to be of the proper dimensions, the following is the medium size: two of Buddha s spans in length, one and a half in breadth; it may be made half a span longer and wider, but not more; if it exceed this, it is pācittiya.

Pācittiya 88

If a monk make a cloth for covering a wound, the medium size is four spans long, and two wide; if it be made larger, it is pācittiya.

Pācittiya 89

If a monk make a rain-bathing cloth, its medium length is six spans, and its breadth two and a half. If it exceeds this, it is pācittiya.

Pācittiya 90

If a monk shall make (a robe) beyond the size of the robes which Buddha used, it is pācittiya. This size is nine spans long, and six in width.

Venerable sirs! I have thus recited the ninety pācittiya laws; I now ask the entire assembly of monks, are ye pure from violation of these laws or not [three times]. Venerable sirs! This assembly is pure, and therefore ye are silent. So let it be.

4 pātidesanīya rules

Venerable sirs! The following four rules known as pātidesanīya are ordered to be recited fortnightly, and are taken from the Vinaya, or Book of Precepts.

Pātidesanīya 1

If a monk, in good health, enter a village and receive with his own hands food to eat from a bhikṣuṇī, not related to him, and eat it: this monk ought to confess his fault in the presence of the other monks, and say: “Venerable sirs! I have transgressed by bringing contempt on the law; I ought not to have done so; I now confess my fault to the venerable monks. This is called pātidesanīya.

Pātidesanīya 2

If a monk go to a layman’s house to eat, and a bhikṣuṇī, present in the same house, point out with her finger, and say: “Give this gruel to such and such an one;” or, “Give this rice to such and such an one,” the monks generally ought to speak to that bhikṣuṇī, and say: “Worthy sister! be still; wait till the monks have done eating.” If there be no monk (who has the courage) to speak thus to that bhikṣuṇī, then the one present (or the monks who are present) ought to confess their fault before the other monks, and say: “Venerable sirs! I have transgressed and brought contempt on the law; I ought not to have done so; I now confess my fault before the venerable brethren.” This is pātidesanīya.

Pātidesanīya 3

If certain families have been appointed by the assembly of monks to the houses of resort (whether for study or otherwise) for the monks, and if a monk, knowing such a family, go, whilst in good health, and with out any invitation, and receive in his hand food and eat it, this monk ought to confess his fault in the presence of the others, and say: “Venerable sirs! I have broken the law, and brought it into contempt, which I ought not to have done. I now confess my fault to you, venerable sirs! This is pātidesanīya.

Pātidesanīya 4

If a monk reside at a distance in a dangerous place, as a solitary ascetic, and do not previously warn his patrons, who reside beyond the precincts of his monastery, that they must not bring him food, and (in the face of the danger) reside within his precinct, and receive food there and eat it, except he is sick, this monk shall confess his fault to the rest, and say: “Venerable sirs! I have broken the law, and brought it into contempt. I now confess to you my sin.” This is pātidesanīya.

Venerable sirs! I have now recited the four pātidesanīyas, and I ask this venerable assembly if it is free from transgression, or not? [three times] Venerable sirs! this assembly is pure; silently therefore you stand! Let it be so!

100 sekhiya rules

Venerable sirs! I now proceed to recite the Training laws to be repeated fortnightly, taken from the Book of Precepts.

Chapter 1

Sekhiya 1

To adjust his inner robes properly.

Sekhiya 2

To adjust properly the three outward robes.

Sekhiya 3

Not to enter a layman’s house, with the robes tucked up.

Sekhiya 4

Not to sit down in a layman’s house with the robes tucked up (or disarranged).

Sekhiya 5

Not to enter a layman’s house with the robes gathered round the neck.

Sekhiya 6

Not to sit down in a layman’s house with the robes gathered round the neck.

Sekhiya 7

Not to enter a layman’s house with the head covered.

Sekhiya 8

Not to sit down in a layman’s house with the head covered.

Sekhiya 9

Not to enter a layman’s house in a bouncing manner (or with a bouncing gait).

Sekhiya 10

Not to sit down in a layman’s house in a bouncing manner.

Chapter 2

Sekhiya 11

Not to sit upon my heels in a layman’s house.

Sekhiya 12

Not to enter a layman’s house with a stooping gait.

Sekhiya 13

Not to sit in a layman’s house with a stooping gait.

Sekhiya 14

Not to enter a layman’s house with the body swaying to and fro.

Sekhiya 15

Nor to sit down in a layman’s house with the body swaying to and fro.

Sekhiya 16

Not to enter a layman’s house swinging the arms about.

Sekhiya 17

Nor to sit down in a layman’s house swinging the arms about.

Sekhiya 18

To have the body well covered on entering a layman’s house.

Sekhiya 19

To have the body well covered when sitting in a layman’s house.

Sekhiya 20

Not to move the head this way and that when entering a layman’s house.

Chapter 3

Sekhiya 21

Not to move the head this way and that when sitting in a layman’s house.

Sekhiya 22

To enter a layman’s house silently.

Sekhiya 23

To sit down in a layman’s house silently.

Sekhiya 24

Not to enter a layman’s house joking or laughing.

Sekhiya 25

Not to sit down in a layman’s house joking or laughing.

Sekhiya 26

To receive food with a mind collected and staid.

Sekhiya 27

To receive rice in an equally balanced bowl.

Sekhiya 28

To receive rice-gruel in a similar way.

Sekhiya 29

To eat the rice and the gruel together.

Sekhiya 30

To eat in a regular manner.

Chapter 4

Sekhiya 31

Not to eat from the middle of his alms-bowl, the rice being heaped up in the centre.

Sekhiya 32

When in good health, not to seek for any particular kind of rice or broth.

Sekhiya 33

Not to look for more by covering the broth with the rice.

Sekhiya 34

Not to feel envy or anger because another monk has more or better food.

Sekhiya 35

To hold the bowl and eat thoughtfully (or carefully).

Sekhiya 36

Not to eat greedily (lit. not taking great handfuls to eat rice).

Sekhiya 37

Not to open the mouth wide to take in the rice.

Sekhiya 38

Not to speak with rice in the mouth.

Sekhiya 39

Not to let the rice fall out of the mouth from over filling.

Sekhiya 40

Not in eating rice to have a portion left behind.

Sekhiya 41

Not to crack the teeth together in eating rice.

Sekhiya 42

Not to munch or make a munching noise in eating rice.

Sekhiya 43

Not to make a grunting noise in eating rice.

Sekhiya 44

Not to make a lapping noise with the tongue in eating rice.

Sekhiya 45

Not to shake the hand when eating rice.

Sekhiya 46

Not to scatter the rice about with the hand.

Sekhiya 47

Not with dirtied hands to take hold of a drinking vessel.

Sekhiya 48

Not to fling about the water with which the rice-bowl has been rinsed.

Sekhiya 49

Not to urinate over any living herb; nor to cry or spit over the same (except when ill).

Sekhiya 50

Not to urinate in the middle of clean water, except when ill.

Chapter 5

Sekhiya 51

Not to stand upright in urinating, except when ill.

Sekhiya 52

Not to teach Dhamma on account of a man whose garments are ill arranged, except when he is ill.

Sekhiya 53

Not to teach Dhamma to a man whose robes are negligently heaped round his neck, except when ill.

Sekhiya 54

Not to teach Dhamma to a man whose head is covered, except when ill.

Sekhiya 55

Not to teach Dhamma to a man whose head is wrapped up, except he is ill.

Sekhiya 56

Not to teach Dhamma to a man with a crooked neck (holding his head on one side), except when ill.

Sekhiya 57

Not to teach Dhamma to a man wearing his shoes, except when ill.

Sekhiya 58

Not to teach Dhamma to a man wearing wooden sandals, except when ill.

Sekhiya 59

Not to teach Dhamma to a man on horseback (or in a palanquin) except he be sick.

Sekhiya 60

Not to live within a pagoda, except to guard it.

Chapter 7

Sekhiya 61

Not to conceal precious articles or money within a pagoda, except to protect them.

Sekhiya 62

Not to enter a pagoda with leather shoes.

Sekhiya 63

Nor to enter a pagoda carrying leather shoes.

Sekhiya 64

Not to go round a pagoda with leather shoes on.

Sekhiya 65

Not to enter within a pagoda wearing boots.

Sekhiya 66

Not to enter a pagoda carrying his boots.

Sekhiya 67

Not to eat underneath a pagoda, spreading out on the grass, or defiling the earth.

Sekhiya 68

Not to pass under a pagoda in conveying the coffin or bier of a dead man.

Sekhiya 69

Not to secrete a coffin or bier under a pagoda.

Sekhiya 70

Not to burn a corpse or coffin under a pagoda.

Chapter 8

Sekhiya 71

Nor to burn one in front of a pagoda.

Sekhiya 72

Not to carry a corpse round a pagoda, and burn it at any of the four sides, so that the scent may enter the building.

Sekhiya 73

Not to take the clothes or bed of a dead man under a pagoda, except they have been washed from all impurity and properly perfumed.

Sekhiya 74

Not to ease nature beneath a pagoda.

Sekhiya 75

Nor to do so looking towards one.

Sekhiya 76

Nor to do so at any of the four sides of a pagoda, so that any bad scent may enter it.

Sekhiya 77

Not to enter a toilet with a figure of Buddha.

Sekhiya 78

Not to clean the teeth under a pagoda.

Sekhiya 79

Not to do so in going towards a pagoda.

Sekhiya 80

Nor to do so in going round at any of the four sides of a pagoda.

Chapter 9

Sekhiya 81

Not to spit or cry beneath a pagoda.

Sekhiya 82

Nor in going toward a pagoda.

Sekhiya 83

Nor at either of the four sides in going round a pagoda.

Sekhiya 84

Not to squat down on one’s heels in the direction of a pagoda.

Sekhiya 85

Not to place (a figure of) Buddha in a lower chamber, myself residing in an upper one.

Sekhiya 86

Not to teach Dhamma on behalf of a man who is sitting whilst I stand, unless sick.

Sekhiya 87

Nor whilst he is lying and I sitting, except sick.

Sekhiya 88

Nor to teach Dhamma to anyone sitting on a chair whilst I am not seated, except sick.

Sekhiya 89

Nor will I teach Dhamma to anyone sitting in a higher seat than myself, unless sick.

Sekhiya 90

Nor will I teach Dhamma to anyone going before me, except sick.

Chapter 10

Sekhiya 91

Nor will I teach Dhamma to anyone going along a higher path than the one I am in, except sick.

Sekhiya 92

Nor will I teach Dhamma to anyone who is going along a good path whilst I am in a bad one.

Sekhiya 93

Not to join hands when walking along the road.

Sekhiya 94

Not to place or erect (boughs of) trees over men’s heads, except on occasion of (severe heat of) weather.

Sekhiya 95

Not to wrap up the alms-bowl in a cotton covering and tie it to the top of the staff, but to carry it fastened over the shoulder in travelling.

Sekhiya 96

A man holding a staff ought not to have the Law explained on his account, except sick.

Sekhiya 97

Nor when holding a sword.

Sekhiya 98

Nor when holding a spear, except sick.

Sekhiya 99

Nor when holding a knife, except sick.

Sekhiya 100

Nor when holding a covering of any sort, except sick.

Excellent Sirs! I have thus recited the Training laws; I now ask you all if this assembly is pure [three times.] Great Sirs! this assembly is pure! silently, therefore! so let it be.

Adhikaraṇasamatha

Excellent Sirs! these seven adhikaraṇasamatha laws, taken from the middle of the Book of Precepts, are to be recited fortnightly. If a monk be embroiled in a subject or business leading to litigation, he ought to suppress and put an end to it.

Adhikaraṇasamatha 1

If it be a case that requires the presence of the parties, let the parties be present.

Adhikaraṇasamatha 2

If the case requires thought and deliberation, let there be deliberation.

Adhikaraṇasamatha 3

If the case require plain and exact sentences, then let there be precision.

Adhikaraṇasamatha 4

If the case requires independent decision, then let there be sentence given.

Adhikaraṇasamatha 5

If the case may be decided by precedent, then let it be so decided.

Adhikaraṇasamatha 6

If the case may be decided by a majority, then let it be so.

Adhikaraṇasamatha 7

And in all cases let it be decided finally.

Excellent Sirs! I have thus repeated the seven adhikaraṇasamathas. I now demand of you all, Is thin assembly pure? [three times]. Brethren! this assembly is pure; silently, therefore, ye stand. So let it be.

Conclusion

Worthy Sirs! I have thus recited the Preface to the Sutra of Precepts; I have repeated the four Pārājika rules, the thirteen Saṅghādisesa rules, the two Aniyata rules, the thirty Nissagiya-pācittiya rules, the ninety Pācittiya rules the four Pātidesanīya rules, the one hundred Sekhiya rules, the seven Adhikaraṇasamatha rules. These, all taken from the Sutra of Precepts, are those which Buddha has declared ought to be repeated fortnightly. If there be any other laws of Buddha not herein contained, this assembly is well agreed, they ought to be observed.