四分律比丘戒本 1

English (machine translation) 1

Language: English

1.1

Prātimokṣa-sūtra of the Bhikṣus of the Dharmaguptaka Four-Part Vinaya (with Preface)

1.2

Compiled by the śramaṇa Huaisu of West Taiyuan Monastery

Precepts are indeed the grand foundation of concentration and wisdom, the marvelous footprints of the noble and worthy; they fathom the path of the eightfold correctness and exhaust the source of the seven factors of awakening. Yet, having established the fine regulations of the five ordinances, their transmission must attain the truth; having proclaimed the pure instructions of the six harmonies, practitioners must understand their meaning. Upon examining their transmission, there are in all four recensions. Although their principles are identical, their wordings diverge when compared. This has led propagation to lose sight of the ancestral lineage and practice to stray from proper conduct, diminishing the subtle words of the Deer Park and confounding the essential tenets of the Dragon City. Therefore, now closely examining the vinaya texts and collating the essence of the precepts, I record them as follows in accordance with the authentic texts, in the hope of conforming to the marvelous enterprise of bodhi, accomplishing the auspicious design of true reality, serving as a boat across the six realms, and providing tracks for the three vehicles.

1.4

Translated by the Tripiṭaka Master Buddhayaśas of the Later Qin

1.5

Bowing the head, I pay homage to all Buddhas, to the Dharma, and to the saṅgha of bhikṣus;
Now I expound the vinaya Dharma, so that the true Dharma may long abide.
The precepts are like an ocean without shore, like jewels sought without satiety;
Wishing to protect the wealth of the noble Dharma, assemble together and listen to me speak.
Wishing to eliminate the four defeat offenses and extinguish the saṅghāvaśeṣa offenses,
And to ward off the thirty niḥsargika-pāyattika offenses, assemble together and listen to me speak.
Vipaśyin, Śikhin, Viśvabhū, Krakucchanda,
Kanakamuni, Kāśyapa, and Śākyamuni—
These Bhagavat-bhadantas expounded these matters for me;
Now I wish to speak them well; may all worthy ones listen together.
Just as a man with crippled feet is incapable of walking,
One who breaks the precepts is also like this, unable to be born among devas or humans.
If one wishes to be born in heaven or to be born among humans,
One should always protect the feet of precepts, not letting them be damaged.
Just as a driver entering a perilous road grieves over lost linchpins and broken axles,
One who breaks the precepts is also like this, harboring dread at the time of death.
Just as a person gazing into a mirror feels joy or sorrow at beauty or ugliness,
Reciting the precepts is also like this: intactness or breakage gives rise to joy or grief.
Just as two battlelines contending in combat show advance and retreat through bravery and cowardice,
Reciting the precepts is also like this: purity and defilement give rise to ease and fear.
In the world, a king is supreme; among streams, the ocean is supreme;
Among stars, the moon is supreme; among the noble, the Buddha is supreme.
Among all the codes of vinaya, the Prātimokṣa-sūtra is the most supreme;
The Tathāgata established the prohibitory precepts, to be spoken half-month by half-month.

1.6

"Has the saṅgha assembled?" (The reply is: "The saṅgha has assembled.")

1.7

"Is it in concord?" (The reply is: "It is in concord.")

1.8

"Have those who have not received the full ordination departed?" (If there are any, send them out, and reply: "Those who have not received the full ordination have departed." If there are none, reply: "Herein there are none who have not received the full ordination.")

1.9

"Have the bhikṣus who did not come declared their chanda and pariśuddhi?" (If there are any, after doing so in accordance with the Dharma, reply: "They have declared their chanda." If there are none, reply: "Herein there is no declaration of chanda.")

1.10

"Who has been sent by the bhikṣuṇīs to request instruction?" (If there is one who received the bhikṣuṇīs' commission, after speaking for them, reply: "They have requested instruction." If there are none, reply: "Herein no bhikṣuṇī has come to request instruction.")

1.11

"Being now in concord, what will the saṅgha do?" (The reply is: "Perform the karman of reciting the precepts.")

1.12

"May the bhadantas of the saṅgha listen! Today, on the fifteenth day, the saṅgha recites the precepts. If the time has arrived for the saṅgha, may the saṅgha grant permission to recite the precepts in concord. This is the jñapti. Is the jñapti accomplished?" (If it is accomplished, reply: "It is accomplished." If it is not accomplished, reply: "It is not accomplished.")

1.13

"Bhadantas! I now wish to recite the Prātimokṣa precepts. Listen attentively and reflect on them well! If anyone knows himself to have committed an offense, he should make deśanā himself. If one has not committed an offense, remain silent; by silence, it is known that the bhadantas are pure. If someone asks another, he should also reply in this manner. When a bhikṣu in the assembly is thus asked up to three times, if he remembers having an offense and does not make deśanā, he incurs the offense of deliberate falsehood. Deliberate falsehood has been declared by the Buddha to be an obstacle to the path. If that bhikṣu remembers having an offense and wishes to seek pariśuddhi, he should make deśanā; through deśanā he attains ease and peace.

1.14

"Bhadantas! I have recited the introduction to the Prātimokṣa-sūtra. Now I ask the bhadantas: are you pure herein? (Spoken likewise a second and a third time).

1.15

"Bhadantas! You are pure herein, because of your silence. Thus do I hold this matter.

1.16

"Bhadantas! These four pārājika rules are recited half-month by half-month, coming from the Prātimokṣa-sūtra.

1.17

"Whatever bhikṣu, sharing the precepts with the bhikṣus, if without giving up the precepts, when the precepts are weak, does not repent himself, and engages in unchaste conduct down to with an animal: this bhikṣu is defeated (pārājika), subject to exclusion from communion.

1.18

"Whatever bhikṣu, whether in a village or in an empty and quiet place, with intent to steal takes what is not given—taking according to what constitutes taking what is not given—if he is seized by a king or a king's minister, and either executed, bound, or banished from the country with the words: 'You are a thief! You are a fool! You know nothing!'—this bhikṣu is defeated (pārājika), subject to exclusion from communion.

1.19

"Whatever bhikṣu deliberately deprives a human being of life with his own hand, or takes a weapon and gives it to another, or praises death, or incites to death: 'Alas, man! What is the use of this wretched life to you? Death is better than life!'—holding such a thought in mind, by various expedients praising death or inciting to death: this bhikṣu is defeated (pārājika), subject to exclusion from communion.

1.20

"Whatever bhikṣu, truly lacking knowledge, makes the personal claim: 'I have attained superhuman states; I have entered the superior Dharma of noble knowledge; I know this, I see this'—and at another time, whether questioned or not questioned, wishing to purify himself, speaks thus: 'I truly did not know and did not see, yet I said I knew and I saw, speaking falsely and deceitfully'—excepting overweening pride: this bhikṣu is defeated (pārājika), subject to exclusion from communion.

1.21

"Bhadantas! I have recited the four pārājika rules. If a bhikṣu violates any one pārājika rule, he may not dwell together with the bhikṣus as before, and so it is thereafter. This bhikṣu has incurred a pārājika offense and should suffer exclusion from communion.

1.22

"Now I ask the bhadantas: are you pure herein? (Spoken likewise a second and a third time).

1.23

"Bhadantas! You are pure herein, because of your silence. Thus do I hold this matter.

1.24

"Bhadantas! These thirteen saṅghāvaśeṣa rules are recited half-month by half-month, coming from the Prātimokṣa-sūtra.

1.25

"Whatever bhikṣu intentionally manipulates his genitals and emits semen, except in a dream: it is a saṅghāvaśeṣa.

1.26

"Whatever bhikṣu, with lustful intent, makes bodily contact with a woman, whether grasping her hand, grasping her hair, or touching any part of her body: it is a saṅghāvaśeṣa.

1.27

"Whatever bhikṣu, with lustful intent, addresses crude, obscene words to a woman, according to whatever crude, obscene words he speaks: it is a saṅghāvaśeṣa.

1.28

"Whatever bhikṣu, with lustful intent, praises himself before a woman, saying: 'Elder sister! I practice brahmacarya, uphold the precepts, am energetic, and cultivate wholesome dharmas; you may make an offering to me with this act of lust, for such an offering is the foremost and supreme': it is a saṅghāvaśeṣa.

1.29

"Whatever bhikṣu goes between the two parties as a matchmaker, conveying a man's intentions to a woman or conveying a woman's intentions to a man, whether to effect a marriage or for an illicit affair, even for a brief moment: it is a saṅghāvaśeṣa.

1.30

"Whatever bhikṣu seeks to build a hut for himself, without a donor and for his own use, he must build it according to the measurement. Herein the measurement is: twelve Buddha-spans in length, and seven spans wide internally. He must bring other bhikṣus to mark out the site, and those bhikṣus should mark out a site that is without peril and without obstruction. If a bhikṣu, at a site with peril or with obstruction, seeks to build a hut without a donor and for his own use, without bringing other bhikṣus to mark out the site, or if he builds it exceeding the measurement: it is a saṅghāvaśeṣa.

1.31

"Whatever bhikṣu wishes to build a large dwelling, having a donor who builds it for him, he must take other bhikṣus to mark out the site, and those bhikṣus should mark out a site that is without peril and without obstruction. If a bhikṣu, at a site with peril or obstruction, builds a large dwelling with a donor who builds it for him, without bringing other bhikṣus to mark out the site: it is a saṅghāvaśeṣa.

1.32

"Whatever bhikṣu, overcome by anger and malice, slanders a bhikṣu who is not defeated with a baseless pārājika charge, wishing to destroy his pure conduct; and at another time, whether questioned or not questioned, it is known that this matter was spoken without foundation, and [he says]: 'I spoke these words out of anger'—if the bhikṣu speaks thus: it is a saṅghāvaśeṣa.

1.33

"Whatever bhikṣu, out of anger and malice, seizes upon a minor detail in a different matter and slanders a bhikṣu who is not defeated with a baseless pārājika charge, wishing to destroy his pure conduct; and at another time, whether questioned or not questioned, it is known that he seized upon a minor detail in a different matter, and this bhikṣu himself says: 'I spoke these words out of anger'—if he speaks thus: it is a saṅghāvaśeṣa.

1.34

"Whatever bhikṣu wishes to schism a concordant saṅgha, undertakes expedients to uphold the dharma of schisming the concordant saṅgha, and persists obstinately without relinquishing it, the bhikṣus should admonish this bhikṣu, saying: 'Bhadanta! Do not schism the concordant saṅgha; do not undertake expedients to schism the concordant saṅgha; do not adopt the dharma of schisming the saṅgha and persist obstinately without relinquishing it. Bhadanta! You should be in concord with the saṅgha, joyful and unquarreling, training under the same Teacher like milk mixed with water, abiding in increase and comfort in the Buddha's Dharma.' When this bhikṣu is thus admonished, if he persists obstinately without relinquishing it, those bhikṣus should admonish him three times so that he may relinquish this matter, up to three admonitions. If he relinquishes it, that is well; if he does not relinquish it: it is a saṅghāvaśeṣa.

1.35

"Whatever bhikṣu has other partisan companions, whether one, two, three, or countless, and these bhikṣus say to those bhikṣus: 'Bhadantas! Do not admonish this bhikṣu; this bhikṣu speaks according to Dharma, speaks according to Vinaya. What this bhikṣu speaks, we delight in; what this bhikṣu speaks, we approve'—those bhikṣus should say: 'Bhadantas! Do not speak thus, saying: "This bhikṣu speaks according to Dharma, speaks according to Vinaya; what this bhikṣu speaks, we delight in; what this bhikṣu speaks, we approve." Indeed, this bhikṣu does not speak according to Dharma, nor does he speak according to Vinaya. Bhadantas! Do not desire to break the concordant saṅgha; you should delight in desiring the concord of the saṅgha. Bhadantas! You should be in concord with the saṅgha, joyful and unquarreling, training under the same Teacher like milk mixed with water, abiding in increase and comfort in the Buddha's Dharma.' When these bhikṣus are thus admonished, if they persist obstinately without relinquishing it, those bhikṣus should admonish them three times so that they may relinquish this matter, up to three admonitions. If they relinquish it, that is well; if they do not relinquish it: it is a saṅghāvaśeṣa.

1.36

"If a bhikṣu resides depending on a village or town and corrupts families, performing bad conduct—his corrupting families is both seen and heard, and his bad conduct is both seen and heard—the bhikṣus should say to this bhikṣu: 'Bhadanta, you corrupt families and perform bad conduct; your corrupting families is both seen and heard, and your bad conduct is both seen and heard. Bhadanta, you corrupt families and perform bad conduct; you should now go far away from this village; there is no need to reside here.' If this bhikṣu says to those bhikṣus: 'Bhadantas, the bhikṣus have desire, have anger, have fear, and have delusion; there are bhikṣus with the same offense, yet some are expelled and some are not expelled,' the bhikṣus should answer: 'Bhadanta, do not say: "There is desire, anger, fear, and delusion; there are bhikṣus with the same offense, yet some are expelled and some are not expelled." The bhikṣus do not have desire, do not have anger, do not have fear, and do not have delusion. Bhadanta, you corrupt families and perform bad conduct; your corrupting families is both seen and heard, and your bad conduct is both seen and heard.' When this bhikṣu is thus admonished, if he persistently adheres and does not desist, those bhikṣus should admonish him up to three times to make him desist from this matter. If up to three admonitions he desists, it is good; if he does not desist, it is a saṅghāvaśeṣa.

1.37

"If a bhikṣu has an evil nature and does not accept people's words, and when the bhikṣus have admonished him according to the Dharma regarding the rules of the precepts, he himself does not accept the words of admonition, saying: 'Bhadantas, do not speak to me of either good or bad, and I too will not speak to the bhadantas of either good or bad. Bhadantas, just stop! Do not admonish me.' Those bhikṣus should admonish this bhikṣu, saying: 'Bhadanta, do not yourself refuse to accept words of admonition. Bhadanta, you should yourself accept words of admonition. Bhadanta, admonish the bhikṣus according to the Dharma, and the bhikṣus will also admonish the bhadanta according to the Dharma. In this way the assembly of the Buddha's disciples increases: mutually admonishing one another, mutually instructing one another, and mutually confessing.' When this bhikṣu is thus admonished, if he persistently adheres and does not desist, those bhikṣus should admonish him up to three times to make him desist from this matter. If up to three admonitions he desists, it is good; if he does not desist, it is a saṅghāvaśeṣa.

1.38

"Bhadantas, I have recited the thirteen saṅghāvaśeṣa rules; nine are offenses upon initial commission, and four after up to three admonitions. If a bhikṣu commits any one of these rules, knowing it and concealing it, he must be subjected to parivāsa against his will. Having completed parivāsa, he must additionally be given six nights of mānatva. Having completed mānatva, there remains the rehabilitation. This bhikṣu's offense should be rehabilitated in a saṅgha of twenty persons; if it lacks one person, falling short of a community of twenty, and rehabilitates this bhikṣu's offense, this bhikṣu's offense is not removed, and the bhikṣus are also reproachable. This is the proper course. Now I ask the bhadantas: Are you pure in this? (To be recited three times in this manner).

1.39

"Bhadantas, you are pure in this, because of your silence. Thus do I hold this matter.

1.40

"Bhadantas, these two aniyata rules, recited half-month by half-month, come in the Prātimokṣa-sūtra.

1.41

"If a bhikṣu sits alone together with a woman in a secluded place, a concealed place, a screened place, a place suitable for sexual intercourse, and speaks improper words, and an upāsikā whose words are trustworthy speaks of any one of the three rules—either pārājika, saṅghāvaśeṣa, or pāyattika—and the sitting bhikṣu himself says: 'I committed this offense,' he should be dealt with according to each one of the three rules: either pārājika, saṅghāvaśeṣa, or pāyattika. As spoken by the upāsikā whose words are trustworthy, this bhikṣu should be dealt with according to the Dharma. This is called an aniyata rule.

1.42

"If a bhikṣu sits together with a woman in an open, visible place, a place not suitable for sexual intercourse, and utters coarse and lewd words, and an upāsikā whose words are trustworthy speaks of either of the two rules—either saṅghāvaśeṣa or pāyattika—and the sitting bhikṣu himself says: 'I committed this matter,' he should be dealt with according to each one of the two rules: either saṅghāvaśeṣa or pāyattika. As spoken by the upāsikā whose words are trustworthy, this bhikṣu should be dealt with according to the Dharma. This is called an aniyata rule.

1.43

"Bhadantas, I have recited the two aniyata rules. Now I ask the bhadantas: Are you pure in this? (To be recited three times in this manner). Bhadantas, you are pure in this, because of your silence. Thus do I hold this matter.

1.44

"Bhadantas, these thirty niḥsargika-pāyattika rules, recited half-month by half-month, come in the Prātimokṣa-sūtra.

1.45

"When a bhikṣu has completed his robes and the kathina robe has been removed, if he keeps an extra robe for past ten days without vikalpanā, it is a niḥsargika-pāyattika.

1.46

"When a bhikṣu has completed his robes and the kathina robe has been removed, if he stays overnight in a different place away from any one of his three robes, except by a saṅghakarman, it is a niḥsargika-pāyattika.

1.47

"When a bhikṣu has completed his robes and the kathina robe has been removed, if a bhikṣu obtains out-of-season robe-cloth, he may accept it if he needs it. Having accepted it, he should quickly make it into a robe. If it is sufficient, it is good; if it is not sufficient, he may keep it for one month in order to make it sufficient. If he keeps it beyond [that], it is a niḥsargika-pāyattika.

1.48

"If a bhikṣu takes a robe from an unrelated bhikṣuṇī, except by exchange, it is a niḥsargika-pāyattika.

1.49

"If a bhikṣu makes an unrelated bhikṣuṇī wash, dye, or beat an old robe, it is a niḥsargika-pāyattika.

1.50

"If a bhikṣu begs for a robe from an unrelated householder or householder's wife, except at the proper time, it is a niḥsargika-pāyattika. Here 'the proper time' means: if the bhikṣu's robe has been stolen, lost, burned, or swept away by water—this is called the proper time.

1.51

"If a bhikṣu's robe has been lost, stolen, burned, or swept away by water, and an unrelated householder or householder's wife invites him of their own accord and offers him many robes, this bhikṣu should accept robes knowing moderation. If he accepts beyond [moderation], it is a niḥsargika-pāyattika.

1.52

"If a householder or householder's wife prepares robe-funds for a bhikṣu, intending to buy such a robe and give it to bhikṣu so-and-so, and this bhikṣu, without having previously received an invitation, goes to the householder's home and says: 'Good householder, buy such-and-such a robe for me and give it to me, so that it may be fine,' if he obtains the robe, it is a niḥsargika-pāyattika.

1.53

"If two householders or householders' wives prepare robe-funds for a bhikṣu, intending to take such robe-funds to buy such a robe and give it to bhikṣu so-and-so, and this bhikṣu, without having previously received an invitation from the householders, goes to the homes of the two householders and says: 'Good householders, prepare such-and-such robe-funds and give them to me, combining them to make one robe, so that it may be fine,' if he obtains the robe, it is a niḥsargika-pāyattika.

1.54

"If a king, a minister, a brāhmaṇa, a householder, or a householder's wife sends a messenger to deliver robe-funds for a bhikṣu, to give such robe-funds to bhikṣu so-and-so, and that messenger goes to the bhikṣu's place and says to the bhikṣu: 'Bhadanta, for your sake I am now delivering these robe-funds; please accept them,' this bhikṣu should say to that messenger: 'I should not accept these robe-funds. If I need a robe, at the proper season and in a pure manner I shall accept it.' If that messenger says to the bhikṣu: 'Bhadanta, is there an attendant?' the bhikṣu who needs a robe should say: 'There is. Either a laborer of the saṅghārāma or an upāsaka—these are attendants of the bhikṣus, who regularly perform service for the bhikṣus.' Then that messenger goes to the attendant's place, gives the robe-funds, and returns to the bhikṣu's place, speaking thus: 'Bhadanta, to the attendant so-and-so whom you indicated, I have given the robe-funds. Bhadanta, know the time; go to him and you will obtain the robe.' The bhikṣu who needs a robe should go to the attendant's place two or three times to remind him, and should say: 'I need a robe.' If, after reminding him two or three times, he obtains the robe, it is good. If he does not obtain the robe, he should stand silently before him four, five, or six times to cause him to remember. If, standing silently before him four, five, or six times, he obtains the robe, it is good. If he does not obtain the robe, and seeks beyond this and obtains the robe, it is a niḥsargika-pāyattika. If he does not obtain the robe, he should go himself or send a messenger to the place from which he received the robe-funds, saying: 'You previously sent a messenger taking robe-funds for bhikṣu so-and-so. This bhikṣu ultimately did not obtain the robe. Take it back; do not let it be lost.' This is the proper course. (Ten).

1.55

"If a bhikṣu makes a new rug mixed with wild silk, it is a niḥsargika-pāyattika.

1.56

"If a bhikṣu makes a new rug using pure black goat's fleece, it is a niḥsargika-pāyattika.

1.57

"If a bhikṣu makes a new rug, he should use two parts of pure black sheep's wool, three parts white, and four parts brownish-grey. If a bhikṣu does not use two parts black, three parts white, and four parts brownish-grey in making a new rug, it is a niḥsargika-pāyattika.

1.58

"When a bhikṣu makes a new rug, he must keep it for up to six years. If in less than six years, without discarding the old, he makes another new one, except by a saṅghakarman, it is a niḥsargika-pāyattika.

1.59

"When a bhikṣu makes a new sitting-mat, he should take a piece from the old one, one span in length and breadth, and patch it onto the new one in order to disfigure the color. If he makes a new sitting-mat without taking a piece from the old one, one span in length and breadth, and patching it onto the new one in order to disfigure the color, it is a niḥsargika-pāyattika.

1.60

"If a bhikṣu while traveling on a road obtains sheep's wool, if there is no one to carry it, he may carry it himself for up to three yojanas. If there is no one to carry it and he carries it himself beyond three yojanas, it is a niḥsargika-pāyattika.

1.61

"If a bhikṣu causes an unrelated bhikṣuṇī to wash, dye, or comb sheep's wool, it is a niḥsargika-pāyattika.

1.62

"If a bhikṣu with his own hand takes money, or gold, or silver, or instructs someone to take it, or accepts it when it is placed on the ground, it is a niḥsargika-pāyattika.

1.63

"If a bhikṣu engages in various kinds of buying and selling of precious items, it is a niḥsargika-pāyattika.

1.64

"If a bhikṣu engages in various kinds of trading, it is a niḥsargika-pāyattika. (Twenty).

1.65

"If a bhikṣu keeps an extra bowl without vikalpanā, he may do so for up to ten days. If it exceeds that, it is a niḥsargika-pāyattika.

1.66

"If a bhikṣu has an almsbowl with fewer than five mends that does not leak, and seeks another new bowl for the sake of its being fine, if he obtains it, it is a niḥsargika-pāyattika. That bhikṣu should go into the saṅgha to forfeit it, and successively taking the lowest bowl, it should be given to him to keep. He should keep it until it breaks. This is the proper course.

1.67

"If a bhikṣu begs for thread himself and has an unrelated weaver weave it into cloth for a robe, it is a niḥsargika-pāyattika.

1.68

"If a householder or householder's wife has a weaver weave cloth for a robe for a bhikṣu, and that bhikṣu, without having previously received an invitation, goes to the weaver's place and says: 'This robe is being made for me; weave it extremely well for me, making it wide, large, firm, and dense, and I shall give you some extra payment,' and this bhikṣu gives payment, even as much as the value of a meal, if he obtains the robe, it is a niḥsargika-pāyattika.

1.69

"If a bhikṣu, having previously given a robe to another bhikṣu, later due to anger either snatches it back himself or instructs another to snatch it back, saying: 'Return my robe! I will not give it to you!' and that bhikṣu returns the robe and he takes it back, it is a niḥsargika-pāyattika.

1.70

"If a bhikṣu is ill, leftover medicines—ghee, oil, butter, honey, and rock sugar—may be consumed for up to seven days. If he consumes them beyond seven days, it is a niḥsargika-pāyattika.

1.71

"If a bhikṣu, when one month of spring remains, should seek a varṣā-śāṭī, and for half a month he may use it for bathing. If a bhikṣu seeks a varṣā-śāṭī more than one month beforehand, or uses it for bathing more than half a month beforehand, it is a niḥsargika-pāyattika.

1.72

"If a bhikṣu, ten days before the end of the three months of the summer [retreat], the bhikṣus may receive robes of urgent offering. Knowing that it is a robe of urgent offering, the bhikṣu should accept it. Having accepted it, he may keep it up to the robe-time. If he keeps it beyond that, it is a niḥsargika-pāyattika.

1.73

"If a bhikṣu, when the three months of the summer [retreat] are ended and the following one month of Kārttika is complete, dwells in an āraṇyaka dwelling that is perilous and frightening, a bhikṣu dwelling in such a place, if he wishes to leave any one robe among his three robes in a village house, the bhikṣu, if there is a reason, is permitted to spend the night apart from the robe for up to six nights. If he exceeds that, it is a niḥsargika-pāyattika.

1.74

"If a bhikṣu, knowing that property belongs to the Saṅgha, seeks to divert it to himself, it is a niḥsargika-pāyattika (thirty).

1.75

"Venerable sirs, I have recited the thirty niḥsargika-pāyattika rules. Now I ask the venerable sirs: Are you pure in this? (To be recited three times like this.) The venerable sirs are pure in this, for you are silent; thus do I hold it.

1.76

"Venerable sirs, these ninety pāyattika rules, recited half-month by half-month, come from the Prātimokṣa-sūtra.

1.77

"If a bhikṣu tells a deliberate falsehood, it is a pāyattika.

1.78

"If a bhikṣu speaks abusive words concerning caste or class, it is a pāyattika.

1.79

"If a bhikṣu speaks maliciously [to cause division], it is a pāyattika.

1.80

"If a bhikṣu stays overnight in the same room with a woman, it is a pāyattika.

1.81

"If a bhikṣu lodges together with an unordained person for more than two or three nights, it is a pāyattika.

1.82

"If a bhikṣu recites [the texts] together with an unordained person, it is a pāyattika.

1.83

"If a bhikṣu, knowing that another bhikṣu has committed a gross offense, speaks of it to an unordained person, except by Saṅgha-karman, it is a pāyattika.

1.84

"If a bhikṣu speaks of superhuman states to an unordained person, saying: 'I see this, I know this,' even if it is true, it is a pāyattika.

1.85

"If a bhikṣu teaches the Dharma to a woman in more than five or six sentences, except in the presence of an intelligent man, it is a pāyattika.

1.86

"If a bhikṣu digs the earth with his own hand, or instructs another to dig it, it is a pāyattika (ten).

1.87

"If a bhikṣu destroys plant life (the village of spirits), it is a pāyattika.

1.88

"If a bhikṣu annoys another by evasive speech, it is a pāyattika.

1.89

"If a bhikṣu reviles or scolds [another], it is a pāyattika.

1.90

"If a bhikṣu takes a rope bed, wooden bed, bedding, or sitting mat belonging to the Saṅgha, spreads it in the open, or instructs someone to spread it, and walks away without putting it away himself or instructing someone to put it away, it is a pāyattika.

1.91

"If a bhikṣu, in a room belonging to the Saṅgha, spreads bedding belonging to the Saṅgha, whether he spreads it himself or instructs another to spread it, sits or lies upon it, and upon leaving neither puts it away himself nor instructs another to put it away, it is a pāyattika.

1.92

"If a bhikṣu, knowing that a bhikṣu was residing there beforehand, arrives later and forcibly spreads his bedding between [them] to lodge, thinking: 'If he feels crowded, he will move away from me on his own,' doing so for this reason and no other, improper in comportment, it is a pāyattika.

1.93

"If a bhikṣu, being angry and displeased with another bhikṣu, drags him out of a room of the Saṅgha himself or instructs another to drag him out, it is a pāyattika.

1.94

"If a bhikṣu, in a room or an upper story, sits or lies upon a rope bed or wooden bed with detachable legs, it is a pāyattika.

1.95

"If a bhikṣu, knowing that water contains living beings, pours it himself on mud or grass, or instructs another to pour it, it is a pāyattika.

1.96

"If a bhikṣu builds a large room with doors, leaves, windows, and other furnishings, directing the application of roofing materials, it may reach two or three layers; if it exceeds that, it is a pāyattika (twenty).

1.97

"If a bhikṣu, without being appointed by the Saṅgha, instructs the bhikṣuṇīs, it is a pāyattika.

1.98

"If a bhikṣu, appointed by the Saṅgha, instructs the bhikṣuṇīs until sunset, it is a pāyattika.

1.99

"If a bhikṣu speaks to other bhikṣus in this manner: 'The bhikṣus instruct the bhikṣuṇīs for the sake of food and drink,' it is a pāyattika.

1.100

"If a bhikṣu gives a robe to an unrelated bhikṣuṇī, except by barter, it is a pāyattika.

1.101

"If a bhikṣu makes a robe for an unrelated bhikṣuṇī, it is a pāyattika.

1.102

"If a bhikṣu sits in a screened place together with a bhikṣuṇī, it is a pāyattika.

1.103

"If a bhikṣu arranges to travel along the same road together with a bhikṣuṇī, from one village to another village, except on a suitable occasion, it is a pāyattika. A suitable occasion means: traveling with merchants, or at a time of doubt and fear; this is called a suitable occasion.

1.104

"If a bhikṣu arranges to board the same boat together with a bhikṣuṇī, traveling upstream or downstream, except to cross straight over, it is a pāyattika.

1.105

"If a bhikṣu consumes food knowing that it was obtained by reason of a bhikṣuṇī's praise and exhortation, except when the dānapati previously had the intention [to offer it], it is a pāyattika.

1.106

"If a bhikṣu arranges to travel along the same road together with a woman, even to the distance of one village, it is a pāyattika (thirty).

1.107

"If a bhikṣu is at a place where a single meal is offered, a non-ill bhikṣu should take only one meal; if he accepts beyond that, it is a pāyattika.

1.108

"If a bhikṣu takes a consecutive meal, except on a suitable occasion, it is a pāyattika. A suitable occasion means: a time of illness, or a time of offering robes; this is called a suitable occasion.

1.109

"If a bhikṣu eats apart from the group, except on a suitable occasion, it is a pāyattika. A suitable occasion means: a time of illness, a time of making robes, a time of offering robes, a time of traveling on the road, a time of boarding a boat, a time of a large gathering, or when a śramaṇa provides food; this is the occasion.

1.110

"If a bhikṣu goes to the home of a layperson, and they invite the bhikṣu and offer cakes, parched grain, and boiled rice, if the bhikṣu needs them, he should accept two or three bowlfuls, and returning to the saṅghārāma, he should share them with other bhikṣus to eat. If a non-ill bhikṣu accepts and takes more than two or three bowlfuls, returns to the saṅghārāma, and does not share them with other bhikṣus to eat, it is a pāyattika.

1.111

"If a bhikṣu, having already finished a sufficient meal, at times accepts an invitation and eats without having performed the ritual of leftover food, it is a pāyattika.

1.112

"If a bhikṣu, knowing that another bhikṣu has already finished a sufficient meal, whether accepting an invitation or not having performed the ritual of leftover food, earnestly invites and gives him food, saying: 'Elder, take this food!' intending by this means and no other to cause him to commit an offense, it is a pāyattika.

1.113

"If a bhikṣu receives and consumes food at an improper time, it is a pāyattika.

1.114

"If a bhikṣu eats food that has been stored overnight, it is a pāyattika.

1.115

"If a bhikṣu puts food or medicine into his mouth without it having been received [as an offering], except for water and tooth-sticks, it is a pāyattika.

1.116

"If a bhikṣu obtains delicious foods—milk, curd, fish, and meat—and if the bhikṣu, being free of illness, seeks such delicious foods for himself, it is a pāyattika (forty).

1.117

"If a bhikṣu accepts food directly from the hands of a non-Buddhist man or non-Buddhist woman, it is a pāyattika.

1.118

"If a bhikṣu, having previously accepted an invitation, goes to visit other households before or after the meal without informing other bhikṣus, except on a suitable occasion, it is a pāyattika. A suitable occasion means: a time of illness, a time of making robes, or a time of offering robes; this is called a suitable occasion.

1.119

"If a bhikṣu forcibly sits down in a family that is eating where precious things are kept, it is a pāyattika.

1.120

"If a bhikṣu sits in a screened place in a family that is eating where precious things are kept, it is a pāyattika.

1.121

"If a bhikṣu sits alone with a woman in the open, it is a pāyattika.

1.122

"If a bhikṣu speaks to another bhikṣu in this manner: 'Bhadanta, let us go together to the village, and I will provide you with food,' but that bhikṣu never causes food to be given to this bhikṣu, and says: 'Go away! I find no pleasure in sitting or speaking together with you in one place; I take pleasure in sitting alone and speaking alone,' sending him away by this pretext and no other, it is a pāyattika.

1.123

"If a bhikṣu is invited to accept medicine for four months, a non-ill bhikṣu may accept it; if he accepts beyond that, except in the case of a constant invitation, a renewed invitation, a partial invitation, or a lifelong invitation, it is a pāyattika.

1.124

"If a bhikṣu goes to view an army in battle array, except when there is an occasion or cause, it is a pāyattika.

1.125

"If a bhikṣu, having a reason, is permitted to stay in an army for two or three nights, if he exceeds that, it is a pāyattika.

1.126

"If a bhikṣu, staying in an army for two or three nights, happens to watch the battle array fighting, or watches the maneuvers of the army, or the force and power of the elephants and horses, it is a pāyattika (fifty).

1.127

"If a bhikṣu drinks alcohol, it is a pāyattika.

1.128

"If a bhikṣu frolics in the water, it is a pāyattika."}],

1.129

"If a bhikṣu tickles another with his fingers, it is a pāyattika.

1.130

"If a bhikṣu refuses admonition, it is a pāyattika.

1.131

"If a bhikṣu terrifies another bhikṣu, it is a pāyattika.

1.132

"If a bhikṣu bathes [more than once in] a half-month, it is a pāyattika, except on [prescribed] occasions, [for] a healthy bhikṣu should accept [only this] and must not exceed it. The [prescribed] occasions are: a time of heat, a time of illness, a time of work, a time of wind, a time of rain, and a time of traveling on the road; these are the [prescribed] occasions.

1.133

"If a bhikṣu who is not ill kindles a fire in an open space to warm himself, or causes someone to kindle it, except for an occasional reason, it is a pāyattika.

1.134

"If a bhikṣu hides another bhikṣu's robes, bowl, sitting mat, or needle case, whether he hides it himself or tells someone to hide it, even in jest, it is a pāyattika.

1.135

"If a bhikṣu gives a robe to a bhikṣu, a bhikṣuṇī, a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, and later, without informing the owner, takes it back and wears it, it is a pāyattika.

1.136

"If a bhikṣu obtains a new robe, he should apply three kinds of disfiguring color, disfiguring it as he pleases with any one of them: blue/green, black, or reddish-brown (madder). If a bhikṣu wears an otherwise new robe without applying the three kinds of disfiguring color—blue/green, black, or reddish-brown—it is a pāyattika (sixty).

1.137

"If a bhikṣu intentionally deprives an animal of life, it is a pāyattika.

1.138

"If a bhikṣu, knowing that water contains living creatures, drinks or uses it, it is a pāyattika.

1.139

"If a bhikṣu intentionally upsets another bhikṣu, causing him to be unhappy even for a moment, it is a pāyattika.

1.140

"If a bhikṣu, knowing that another bhikṣu has committed a grave offense, conceals it, it is a pāyattika.

1.141

"If a bhikṣu, knowing someone is less than twenty years of age, confers full ordination on him, that person does not obtain ordination; that bhikṣu is to be rebuked, and on account of his foolishness, it is a pāyattika.

1.142

"If a bhikṣu, knowing that a dispute has already been settled according to the Dharma, later stirs it up again, it is a pāyattika.

1.143

"If a bhikṣu, knowing [a traveler] to be a caravan of robbers, makes an appointment with them to travel along the same road together, even for the distance of a single village, it is a pāyattika.

1.144

"If a bhikṣu speaks as follows: 'I understand the Dharma taught by the Buddha: engaging in sexual desire is not an obstructive state,' that bhikṣu should be admonished by other bhikṣus, who say: 'Bhadanta! Do not speak thus. Do not slander the Bhagavat. To slander the Bhagavat is not good; the Bhagavat does not speak thus. Through countless skillful means, the Bhagavat has stated that engaging in sexual desire is an obstructive state.' If, when the bhikṣus admonish that bhikṣu, he persistently clings to it without abandoning it, the bhikṣus should admonish him up to three times to make him abandon this matter. If, being admonished up to three times, he abandons it, that is good; if he does not abandon it, it is a pāyattika.

1.145

"If a bhikṣu, knowing that a person who speaks in this way has not undergone the [formal disciplinary] procedure and has not abandoned such wrong views, supplies him with necessities, joins with him in karman, or stays and converses with him, it is a pāyattika.

1.146

"If a bhikṣu knows that a śrāmaṇera speaks as follows: 'I have heard from the Buddha that engaging in sexual desire is not an obstructive state,' that bhikṣu should admonish that śrāmaṇera as follows: 'Do not slander the Bhagavat. To slander the Bhagavat is not good; the Bhagavat does not speak thus. Śrāmaṇera! Through countless skillful means, the Bhagavat has stated that sexual desire is an obstructive state.' If, when that bhikṣu admonishes that śrāmaṇera, he persistently clings to it without abandoning it, that bhikṣu should reprove and admonish him up to two or three times to make him abandon this matter. If, upon being admonished up to three times, he abandons it, that is good. If he does not abandon it, that bhikṣu should say to this śrāmaṇera: 'From this day forward, you may not say that the Buddha is your Bhagavat; you may not follow other bhikṣus. As for other śrāmaṇeras being permitted to lodge with bhikṣus for two or three nights, there is now no such thing for you. Go away, be expelled, and do not remain here!' If a bhikṣu, knowing that a śrāmaṇera has been expelled from the Saṅgha in this manner, entices and fosters him, and stays and converses with him, it is a pāyattika (seventy).

1.147

"If a bhikṣu, when being admonished according to the Dharma by other bhikṣus, speaks as follows: 'I will not train in this precept now; I must question other wise bhikṣus who uphold the Vinaya,' it is a pāyattika. If it is for the purpose of understanding and training, he ought to question them.

1.148

"If a bhikṣu, during the recitation of the precepts, speaks as follows: 'Bhadantas! What is the use of reciting these minor, trivial precepts? When these precepts are recited, they cause people vexation, shame, and doubt,' on account of disparaging the precepts, it is a pāyattika.

1.149

"If a bhikṣu, during the recitation of the precepts, speaks as follows: 'I only now understand that this rule is contained in the Prātimokṣa-sūtra, recited half-month by half-month, coming from within the Prātimokṣa-sūtra,' and the other bhikṣus know that this bhikṣu has sat in the recitation of the precepts two or three times, not to mention more, then because that bhikṣu is ignorant and lacks understanding, if he has committed an offense, he should be dealt with according to the Dharma and, furthermore, an additional offense of ignorance should be imposed on him. They should say to him: 'Elder! There is no gain for you, you have acquired no good thing; when the precepts are being recited, you do not apply your mind, nor do you single-mindedly direct your ears to listen to the Dharma.' On account of his ignorance, it is a pāyattika.

1.150

"If a bhikṣu, after participating in a common karman, speaks as follows: 'The bhikṣus give the property of the Saṅgha according to personal favoritism,' it is a pāyattika.

1.151

"If a bhikṣu, while the Saṅgha has not yet concluded deciding a matter, rises and leaves without giving his consent, it is a pāyattika.

1.152

"If a bhikṣu, having given his consent, regrets it later, it is a pāyattika.

1.153

"If a bhikṣu, when bhikṣus have quarreled and disputed, listens to these words and speaks them to those [others], it is a pāyattika.

1.154

"If a bhikṣu, out of anger and displeasure, strikes a bhikṣu, it is a pāyattika.

1.155

"If a bhikṣu, out of anger and displeasure, raises his hand to hit a bhikṣu, it is a pāyattika.

1.156

"If a bhikṣu, out of anger, defames [another] with a groundless saṅghāvaśeṣa offense, it is a pāyattika (eighty).

1.157

"If a bhikṣu enters before the kṣatriya consecrated king has come out and before the treasures have been put away, crossing the threshold of the palace gate, it is a pāyattika.

1.158

"If a bhikṣu takes hold of jewels or jewel-decorated ornaments, or tells someone to take hold of them, except in a saṅghārāma or in a lodging place, it is a pāyattika. If a bhikṣu is in a saṅghārāma or a lodging place, and takes hold of jewels or jewel-decorated ornaments, whether he takes hold of them himself or tells someone to take hold of them, he should make this intention: 'If there is an owner who recognizes it, he will take it.' It is for this reason, and no other.

1.159

"If a bhikṣu enters a village at an improper time without taking leave of another bhikṣu, it is a pāyattika.

1.160

"If a bhikṣu makes a rope bed or a wooden bed, the legs should be eight of the Tathāgata's finger-breadths high, excluding what enters the mortise once cut off at the top; if it exceeds this, it is a pāyattika.

1.161

"If a bhikṣu makes [something] stuffed with cotton, stuffing a rope bed, a wooden bed, or a large or small mattress, when it is completed, it is a pāyattika.

1.162

"If a bhikṣu makes a needle case out of bone, ivory, or horn, when it is hollowed and scraped to completion, it is a pāyattika.

1.163

"If a bhikṣu makes a niṣīdana, he must make it to the proper measure. Here, the proper measure is two Buddha spans in length and one and a half spans in width; it may be increased further by half a span in length and width. If it exceeds this when cutting is finished, it is a pāyattika.

1.164

"If a bhikṣu makes a kaṇḍu-pracchādana, he must make it to the proper measure. Here, the proper measure is four Buddha spans in length and two spans in width. If it exceeds this when cutting is finished, it is a pāyattika.

1.165

"If a bhikṣu makes a varṣā-śāṭī, he must make it to the proper measure. Here, the proper measure is six Buddha spans in length and two and a half spans in width. If it exceeds this when cutting is finished, it is a pāyattika.

1.166

"If a bhikṣu makes a robe equal in measure to the Tathāgata's, or if he makes it exceeding that measure, it is a pāyattika. Here, the measure of the Tathāgata's robe is nine Buddha spans in length and six spans in width; this is called the measure of the Tathāgata's robe (ninety).

1.167

"Bhadantas! I have recited the ninety pāyattika rules. Now I ask the bhadantas: are you pure in this? (Three times thus.) Bhadantas! You are pure herein, for you are silent; thus do I hold this matter.

1.168

"Bhadantas! These four pratideśanīya rules are recited half-month by half-month, coming from within the Prātimokṣa-sūtra.

1.169

"If a bhikṣu enters a village and, being without illness, receives food with his own hand from an unrelated bhikṣuṇī and eats it, that bhikṣu should confess to other bhikṣus, saying: 'Bhadantas! I have committed a blameworthy offense, what ought not to be done; I now confess to the bhadantas.' This is called a rule to be confessed.

1.170

"If a bhikṣu goes to the house of a layperson to eat, and there is a bhikṣuṇī there giving instructions: 'Give soup to so-and-so, give rice to so-and-so,' that bhikṣu should speak to that bhikṣuṇī as follows: 'Elder sister! Stop for a moment, wait until the bhikṣus have finished eating.' If not a single bhikṣu speaks to that bhikṣuṇī as follows: 'Elder sister! Stop for a moment, wait until the bhikṣus have finished eating,' those bhikṣus should confess to other bhikṣus, saying: 'Bhadantas! I have committed a blameworthy offense, what ought not to be done; I now confess to the bhadantas.' This is called a rule to be confessed.

1.171

"If a karman concerning a śaikṣa family has previously been performed, and a bhikṣu, not having been invited beforehand to such a śaikṣa family and being without illness, receives food with his own hand and eats it, that bhikṣu should confess to other bhikṣus, saying: 'Bhadantas! I have committed a blameworthy offense, what ought not to be done; I now confess to the bhadantas.' This is called a rule to be confessed.

1.172

"If a bhikṣu dwells in a remote, perilous, and frightening āraṇyaka place, and a bhikṣu dwelling in such an āraṇyaka place has not informed donors in advance, or does not receive food outside the saṅghārāma, and while inside the saṅghārāma, being without illness, receives food with his own hand and eats it, that bhikṣu should confess to other bhikṣus, saying: 'Bhadantas! I have committed a blameworthy offense, what ought not to be done; I now confess to the bhadantas.' This is called a rule to be confessed.

Translations (1)

The Prātimokṣa of the Dharmaguptakas — Samuel Beal, English

Linked texts (1)

四分律比丘戒本 — Classical Chinese