Translation of Taishō vol. 22 no. 1429
Dharmaguptaka Monks’ Code of Discipline
The pure advance boldly, the transgressors go back.
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.
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!
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.
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.
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.
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!
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.
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.
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.
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.
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.
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.
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.
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!
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.
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.
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).
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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!
If a monk tell a wilful lie, it is pācittiya.
If a monk be guilty of slander, it is pācittiya.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
If a monk strike another, it is pācittiya.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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!
To adjust his inner robes properly.
To adjust properly the three outward robes.
Not to sit upon my heels in a layman’s house.
To enter a layman’s house silently.
To sit down in a layman’s house silently.
Not to enter a layman’s house joking or laughing.
To receive food with a mind collected and staid.
To receive rice in an equally balanced bowl.
To receive rice-gruel in a similar way.
To eat the rice and the gruel together.
To eat in a regular manner.
Not to open the mouth wide to take in the rice.
Not to speak with rice in the mouth.
Not in eating rice to have a portion left behind.
Not to crack the teeth together in eating rice.
Not to make a grunting noise in eating rice.
Not to shake the hand when eating rice.
Not to scatter the rice about with the hand.
Not to live within a pagoda, except to guard it.
Not to enter a pagoda with leather shoes.
Nor to enter a pagoda carrying leather shoes.
Not to go round a pagoda with leather shoes on.
Not to enter within a pagoda wearing boots.
Not to enter a pagoda carrying his boots.
Not to secrete a coffin or bier under a pagoda.
Not to burn a corpse or coffin under a pagoda.
Nor to burn one in front of a pagoda.
Not to ease nature beneath a pagoda.
Nor to do so looking towards one.
Not to enter a toilet with a figure of Buddha.
Not to clean the teeth under a pagoda.
Not to do so in going towards a pagoda.
Not to spit or cry beneath a pagoda.
Nor in going toward a pagoda.
Nor whilst he is lying and I sitting, except sick.
Not to join hands when walking along the road.
Nor when holding a sword.
Nor when holding a spear, except sick.
Nor when holding a knife, except sick.
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.
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.
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.