Pratimokshasutra of the Sarvastivadins 1: 十誦比丘波羅提木叉戒本

Translated by Kumārajīva, Tripiṭaka Master of the Later Qin

“Let the venerable saṅgha listen! One month of the winter season has passed less one night; one night and three months remain. Old age and death draw very near, and the Buddha's Dharma is about to perish. Venerable sirs! For the sake of attaining the path, single-mindedly and diligently strive with vīrya. Why is this? It is because all Buddhas single-mindedly and diligently strove with vīrya that they attained anuttarā samyaksambodhi, not to mention the other wholesome dharmas of the path!” / “Those who have not received full ordination have already departed.” / “The saṅgha is now in concord; what should be done first?” (One person should say: “The poṣadha and recitation of the precepts.”) / “Venerable sirs! For the bhikṣus who have not come, declare their chanda and pariśuddhi.”

“Joining ten fingers with palms together, I pay homage to the Śākyasiṃha;
I now wish to recite the precepts, let the saṅgha listen single-mindedly!
Even regarding minor offenses, one’s mind should feel great dread;
If one has an offense, repent it single-mindedly and do not commit it again.
The horse of the mind races down evil paths, its pramāda hard to restrain;
The Buddha spoke the strict practice of precepts, which is like a sharp bridle and bit.
The admonitions spoken from the Buddha’s mouth, the good are able to accept with faith;
This person’s horse is well tamed, able to destroy the army of defilements.
If one does not accept the instructions, nor delights in the precepts,
This person’s horse is untamed, sunken into the army of defilements.
If a person guards the precepts, like a yak cherishing its tail,
Binding the mind free from pramāda, like a monkey fastened to a chain,
Day and night ever striving with vīrya, for the sake of seeking true wisdom,
This person within the Buddha's Dharma is able to attain a pure life.”

“Let the venerable saṅgha listen! Today on the fifteenth day is the poṣadha, the recitation of the Prātimokṣa. If the time has arrived for the saṅgha, and the saṅgha permits it, the saṅgha with one mind performs the poṣadha and recites the Prātimokṣa. This is the jñapti.”

“Venerable sirs! Today we together perform the poṣadha and recite the Prātimokṣa. Let the saṅgha single-mindedly listen well. Those who have offenses, let them make confession; those who are without offenses, let them remain in silence. Through silence, it shall be known that the venerable sirs have pariśuddhi. Just as when bhikṣus are questioned individually, so too is it proclaimed three times in this assembly of bhikṣus. If there is a bhikṣu who, at the third proclamation in this assembly of bhikṣus, remembers an offense and does not make confession, he incurs the offense of deliberate lying. Venerable sirs! The offense of deliberate lying has been declared by the Buddha to be an obstacle to the path. A bhikṣu who here seeks pariśuddhi, remembering an offense, must make confession; through confession there is peace, but by not making confession the offense becomes all the deeper.” / “Venerable sirs! The introduction to the Prātimokṣa has been recited. Now I ask the venerable sirs: Are you pure herein?” A second and a third time it is also asked: “Are you pure herein?”

“Venerable sirs! Herein you have pariśuddhi, for there is silence. So let this matter be held.”

“Venerable sirs! These four pārājika dharmas are recited half-month by half-month in the Prātimokṣa.

“Whatever bhikṣu, having entered into the discipline of the precepts together with the bhikṣus, without having returned the precepts and without having declared weakness of the precepts, engages in sexual intercourse, even down to an animal, this bhikṣu incurs a pārājika offense and is unfit to dwell in communion.

“Whatever bhikṣu, whether in an inhabited village or in an empty tract of land, takes what is not given, which is called theft of property: according to taking what is not given, if a king or one equal to a king were to seize, kill, bind, banish, or fine him, saying: ‘Out upon you, you child! You fool! You thief!’—in such a manner, if a bhikṣu takes what is not given, this bhikṣu incurs a pārājika offense and is unfit to dwell in communion.

“Whatever bhikṣu deliberately deprives a human being or human-like being of life with his own hand, or takes a weapon himself and gives it, or incites another to take and give it, or encourages death, or praises death, saying thus: ‘Out upon you! What is the use of a wretched life for a human being? Death is better than life’—in accord with that person's desire for death, through various reasons encouraging death and praising death, and that person dies as a result of that deed, this bhikṣu incurs a pārājika offense and is unfit to dwell in communion.

“Whatever bhikṣu, having nothing whatsoever, neither knowing nor seeing, claims the perfection of the noble benefits of superhuman states, and whether knowing or seeing speaks thus: ‘I know thus, I see thus’; and this bhikṣu at a later time, whether questioned or unquestioned, for the sake of expiation of offenses and seeking pariśuddhi, speaks thus: ‘Not knowing, I said I knew; not seeing, I said I saw’—in empty, deceptive deliberate lying, this bhikṣu incurs a pārājika offense and is unfit to dwell in communion; except in the case of overweening pride.

“Venerable sirs! The four pārājika dharmas have been recited. If a bhikṣu commits any one of these dharmas, this bhikṣu may not dwell together [with the Saṅgha], may not participate in communal affairs; as before, so thereafter: this bhikṣu incurs a pārājika offense and is unfit to dwell in communion.” / “Now I ask the venerable sirs: Are you pure herein?” A second and a third time it is also asked: “Are you pure herein?” / “Venerable sirs! Herein you have pariśuddhi, for there is silence. So let this matter be held.”

“Venerable sirs! These thirteen saṅghāvaśeṣa dharmas are recited half-month by half-month in the Prātimokṣa.

“Whatever bhikṣu intentionally emits semen, this bhikṣu [incurs a] saṅghāvaśeṣa; except in a dream.

“Whatever bhikṣu, with a mind altered by lust, engages in bodily contact with a woman, whether holding her hand, or holding her arm, or holding her hair, or holding any part of her body, or stroking up or down, adhering to smooth touch, [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu, with a mind altered by lust, addresses a woman with coarse and unwholesome words of sexual desire, as between a young man and a young woman, [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu, with a mind altered by lust, praises making an offering of one's own body in the presence of a woman, saying: ‘Sister! For bhikṣus such as us, who keep the precepts, have cut off sexual desire, and practice wholesome dharmas—sister, the offering of sexual service is the supreme offering!’ [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu acts as a matchmaker, conveying a man’s intention to a woman or conveying a woman’s intention to a man, whether for marriage or for an illicit affair, even down to a single meeting, [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu, without a donor, begging on his own behalf wishes to construct a hut, must make it according to measure. The measure of this hut is: twelve Buddha-spans in length, and seven spans wide inside. This bhikṣu must bring bhikṣus to mark out the site for constructing the hut, a site free of hazards and not obstructed. The bhikṣus should mark out a site for constructing the hut that is free of hazards and not obstructed. If the bhikṣu, at a site with hazards and obstructions, begs to construct a hut on his own behalf without a donor, nor brings the bhikṣus to mark out the site for constructing the hut, and also exceeds the measure, [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu, with a donor, on his own behalf wishes to construct a large dwelling, this bhikṣu must bring bhikṣus to mark out the site for constructing the dwelling, a site free of hazards and not obstructed. The bhikṣus should mark out a site for constructing the dwelling that is free of hazards and not obstructed. If, at a site with hazards or obstructions, having a donor, he constructs a large dwelling on his own behalf, nor brings the bhikṣus to mark out the site for constructing the dwelling, [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu, out of anger and irritation, being displeased with a pure and innocent bhikṣu, defames him with a groundless pārājika dharma, wishing to destroy that bhikṣu’s pure conduct; and this bhikṣu at a later time, whether investigated or not investigated, knows that this matter was groundless, and being groundless, this bhikṣu abides in the dharma of anger and speaks to the bhikṣus, saying: ‘I spoke thus out of anger’—[it is a] saṅghāvaśeṣa.

“Whatever bhikṣu, out of anger and irritation being displeased, seizes upon a minor detail or an apparent detail in a different category of offense and defames a non-pārājika bhikṣu with a pārājika dharma, wishing to destroy that bhikṣu’s pure conduct; and this bhikṣu at a later time, whether investigated or not investigated, knows that he seized upon a minor detail or an apparent detail in a different category of offense, and this bhikṣu abides in the dharma of anger and speaks to the bhikṣus, saying: ‘I spoke thus out of anger’—[it is a] saṅghāvaśeṣa.

“Whatever bhikṣu diligently employs expedients for the sake of causing a schism of the Saṅgha, or takes up circumstances conducive to a schism and quarrels over them; the bhikṣus should admonish this bhikṣu: ‘Venerable sir! Do not diligently employ expedients for the sake of causing a schism of the Saṅgha, nor take up circumstances conducive to a schism and quarrel over them. Venerable sir! You should act in harmony with the Saṅgha. Why is this? The Saṅgha in concord, rejoicing and not quarreling, having one mind and one training like milk mixed with water, dwells at ease. Venerable sir! Relinquish this matter that causes schism of the Saṅgha.’ When the bhikṣus admonish him thus, if he persists in this matter and does not relinquish it, the bhikṣus should admonish him a second and a third time. If he relinquishes this matter, it is well; if he does not relinquish it, [it is a] saṅghāvaśeṣa.

“When this [bhikṣu] diligently employs expedients for the sake of causing a schism of the Saṅgha, if this bhikṣu has other bhikṣus who are close companions of like mind and voice dissent, whether one, or two, or many, and these like-minded bhikṣus speak to the bhikṣus: ‘Venerable sirs! In this matter, do not admonish this bhikṣu. Why is this? This bhikṣu speaks according to the Dharma, speaks well; this bhikṣu speaks the Dharma, not what is not the Dharma; speaks what is wholesome, not what is unwholesome; this bhikṣu knows what to say, and does not say what he does not know. What this bhikṣu speaks is entirely what our minds desire, and the matter that this bhikṣu approves of, we also approve of.’ The bhikṣus should admonish these like-minded bhikṣus thus: ‘Venerable sirs, do not speak thus: “This bhikṣu speaks according to the Dharma, speaks well; this bhikṣu speaks the Dharma, not what is not the Dharma; speaks what is wholesome, not what is unwholesome; this bhikṣu knows what to say, and does not say what he does not know; what this bhikṣu speaks is entirely what our minds desire, and the matter that this bhikṣu approves of, we also approve of.” Venerable sirs! Do not take delight in abetting the schism of the Saṅgha; you should take delight in abetting the concord of the Saṅgha. Why is this? The Saṅgha in concord, rejoicing and not quarreling, having one mind and one training like milk mixed with water, dwells at ease. Venerable sirs! Relinquish the dissenting words of like mind that split the Saṅgha.’ When the bhikṣus admonish these like-minded bhikṣus thus, if they persist in this matter and do not relinquish it, the bhikṣus should admonish them a second and a third time. If they relinquish this matter, it is well; if they do not relinquish it, [it is a] saṅghāvaśeṣa.

“Whatever bhikṣu dwells depending on a city or a village, and these bhikṣus practice evil conduct and corrupt families, which is seen, heard, and known by all; the bhikṣus should admonish these bhikṣus thus: ‘Venerable sirs! You practice evil conduct and corrupt families, which is seen, heard, and known by all. Venerable sirs! Depart; you ought not dwell herein.’ These bhikṣus say to the bhikṣus: ‘Venerable sirs! The bhikṣus are swayed by partiality, anger, fear, and delusion. Why is this? For among bhikṣus of equal offense, some are banished and some are not banished.’ The bhikṣus should say to these bhikṣus: ‘Venerable sirs! Do not speak thus: “The bhikṣus are swayed by partiality, anger, fear, and delusion, and among bhikṣus of equal offense, some are banished and some are not banished.” Why is this? The bhikṣus are not swayed by partiality, anger, fear, and delusion. Venerable sirs! You practice evil conduct and corrupt families, which is seen, heard, and known by all. Venerable sirs, relinquish these words concerning partiality, anger, fear, and delusion. Depart; you ought not dwell herein.’ When the bhikṣus admonish these like-minded bhikṣus thus, if they persist in this matter and do not relinquish it, the bhikṣus should admonish them a second and a third time. If they relinquish this matter, it is well; if they do not relinquish it, [it is a] saṅghāvaśeṣa.”

"If a bhikṣu is of difficult nature and hard to speak to, when the bhikṣus according to the Dharma and according to goodness speak to him regarding matters of offense in the Prātimokṣa, he makes himself impossible to speak to, saying thus: 'Bhadantas! Do not speak to me whether of good or of bad, nor will I speak to the bhadantas whether of good or of bad; the bhadantas have no need to admonish me!' The bhikṣus should admonish that bhikṣu: 'Bhadanta! When the bhikṣus according to the Dharma and according to goodness speak regarding matters of offense in the Prātimokṣa, do not make yourself impossible to speak to; you should make yourself possible to speak to. Bhadanta, you should speak according to the Dharma and according to goodness to the bhikṣus, and the bhikṣus also should speak according to the Dharma and according to goodness to you, Bhadanta. Why is that? Because the assemblies of the Tathāgatas achieve growth in this way—namely, through mutual speaking, mutual admonishment, and mutual rehabilitation from offenses. Bhadanta, give up this action of making yourself impossible to speak to!' When the bhikṣus admonish him thus, if he persists in this matter and does not give it up, the bhikṣus should admonish him a second and a third time. If he gives up this matter, it is well; if he does not give it up, it is a saṅghāvaśeṣa.

"Bhadantas! The thirteen saṅghāvaśeṣa rules have been recited: nine are offenses upon the initial act, and four become offenses up to the third admonition. Among these offenses, if a bhikṣu commits any one offense and intentionally conceals it, for however long a period [it was concealed] he should be compelled to undergo parivāsa. After undergoing parivāsa, that bhikṣu should undergo mānāpya for six days and six nights in the Saṅgha. After undergoing mānāpya, it next comes to āvāhana. When it has been performed in accordance with the Dharma, the bhikṣus are glad at heart, and his offense should be expiated in an assembly of twenty bhikṣus. If it is short by even one person and does not fill an assembly of twenty, and they wish to expiate that bhikṣu's offense, that bhikṣu's offense is not expiated, and the bhikṣus are also blameworthy; such is the rule in this case." "Now I ask the bhadantas: Are you pure in this?" (A second and a third time it is asked likewise.) "The bhadantas are pure in this, because of their silence; so do I hold this matter."

"Bhadantas! These two aniyata rules are recited half-month by half-month in the Prātimokṣa.

"If a bhikṣu sits together with a woman alone in a secluded and covered place, a place suitable for sexual intercourse, and a trustworthy upāsikā states that this bhikṣu [should be dealt with] according to one of three rules: whether pārājika, saṅghāvaśeṣa, or prāyaścittika; if the bhikṣu himself admits, 'I sat in such a place,' he should be dealt with according to whichever rule among the three rules has been stated: whether pārājika, saṅghāvaśeṣa, or prāyaścittika, and according to what the trustworthy upāsikā has stated, this bhikṣu is to be dealt with by the various other rules. This is the first aniyata rule.

"If a bhikṣu sits together with a woman in an unsecluded, uncovered place, a place not suitable for sexual intercourse, and this bhikṣu speaks coarse, lewd words to the woman, and a trustworthy upāsikā states [he should be dealt with] according to one of two rules: whether saṅghāvaśeṣa or prāyaścittika; if the bhikṣu himself admits, 'I sat in such a place,' he should be dealt with according to whichever rule among the two rules has been stated: whether saṅghāvaśeṣa or prāyaścittika, and according to what the trustworthy upāsikā has stated, this bhikṣu is to be dealt with by the various other rules. This is the second aniyata rule." "Bhadantas! The two aniyata rules have been recited. Now I ask the bhadantas: Are you pure in this?" (A second and a third time it is asked likewise.) "The bhadantas are pure in this, because of their silence; so do I hold this matter."

"Bhadantas! These thirty niḥsargika-prāyaścittika rules are recited half-month by half-month in the Prātimokṣa.

"When a bhikṣu has completed his three robes and the kathina period [is ended], extra robes may be kept for up to ten days. If he keeps [one] beyond that, it is a niḥsargika-prāyaścittika.

"When a bhikṣu has completed his three robes and the kathina period [is ended], if he stays overnight elsewhere separated from any one among the three robes, it is a niḥsargika-prāyaścittika; except by a karman of the Saṅgha.

"When a bhikṣu has completed his three robes and the kathina period [is ended], if he obtains out-of-season cloth, that bhikṣu, if in need of robes, may take the material with his own hands and should quickly make it into a bhikṣu's robe and keep it. If it is sufficient, it is well; if it is not sufficient and he knows there is another place to obtain [more], for the purpose of completing it, that bhikṣu may keep that cloth for up to one month. If he keeps it beyond one month, it is a niḥsargika-prāyaścittika.

"If a bhikṣu takes a robe from an unrelated bhikṣuṇī, it is a niḥsargika-prāyaścittika; except in exchange.

"If a bhikṣu causes an unrelated bhikṣuṇī to wash an old robe, or dye it, or beat it, it is a niḥsargika-prāyaścittika.

"If a bhikṣu begs for a robe from an unrelated male householder or female householder and obtains it, it is a niḥsargika-prāyaścittika; except on special occasions. The special occasions are: having one's robe robbed, having one's robe lost, having one's robe burned, or having one's robe washed away by water; these are called special occasions.

"If a bhikṣu, having had his robe robbed, lost, burned, or washed away by water, begs for a robe from an unrelated male householder or female householder, and if the unrelated male householder or female householder invites him to take many robes, that bhikṣu, if he wishes to take them, should accept only up to an upper and a lower robe. If he accepts beyond that, it is a niḥsargika-prāyaścittika.

"If an unrelated male householder or female householder prepares robe-funds for a bhikṣu, thinking: 'With such-and-such robe-funds I will buy such-and-such a robe and give it to bhikṣu so-and-so'; and that bhikṣu, not having been previously invited, for the sake of a fine robe makes a slight pretext and goes to the unrelated male householder or female householder, saying thus: 'It is good of you! Prepare such-and-such robe-funds and buy such-and-such a robe and give it to me, for the sake of quality.' If he obtains that robe, it is a niḥsargika-prāyaścittika.

"If unrelated male householders or female householders each prepare robe-funds, thinking: 'With such-and-such robe-funds we will buy such-and-such robes and give them to bhikṣu so-and-so'; and that bhikṣu, not having been previously invited, for the sake of a fine robe makes a slight pretext and goes to the unrelated male householders or female householders, saying thus: 'It is good of you! Prepare such-and-such robe-funds, pool them together to buy one robe, and give it to me, for the sake of quality.' If he obtains that robe, it is a niḥsargika-prāyaścittika.

"If a king, a royal officer, a brāhmaṇa, or a householder dispatches a messenger to deliver robe-funds for a bhikṣu, and that messenger goes to that bhikṣu and says to him: 'Do you know, Bhadanta? These robe-funds have been sent by a king, a royal officer, a brāhmaṇa, or a householder. May the Bhadanta accept these robe-funds.' That bhikṣu should say to the messenger thus: 'It is not the rule for bhikṣus to accept robe-funds. When we are in need of robes and obtain pure cloth, we should take the material with our own hands and quickly make robes to keep.' The messenger says to the bhikṣu: 'Bhadanta, is there an attendant who regularly manages affairs for the bhikṣus?' The bhikṣu in need of robes should point out to the messenger an attendant—either a person who guards the monastic dwelling or an upāsaka—and should say: 'These people regularly manage affairs for the bhikṣus.' The messenger goes to the attendant and says to him: 'Good attendant! With such-and-such robe-funds, buy and make such-and-such a robe and give it to bhikṣu so-and-so. When that bhikṣu is in need of robes and comes, you should give him the robe.' When the messenger has exhorted him personally or sent someone to exhort him, he returns to the bhikṣu and, having arrived, says: 'I have exhorted the attendant pointed out by the Bhadanta. Bhadanta, when you need a robe, go and take it, and he will give the Bhadanta the robe.' The bhikṣu in need of a robe should go to the attendant to demand the robe, saying thus: 'I need a robe! I need a robe!' A second and a third time he should demand it likewise. If he obtains the robe, it is well; if he does not obtain it, a fourth, a fifth, or at most a sixth time he should stand silently before the attendant. If, standing before the attendant a fourth, a fifth, or at most a sixth time, he obtains the robe, it is well; if he does not obtain it, and in order to get the robe he seeks it beyond this, if he obtains that robe, it is a niḥsargika-prāyaścittika. If he does not obtain the robe, he should go himself or send a messenger to the place where the robe-funds came from, and should say thus: 'You sent robe-funds for bhikṣu so-and-so, but that bhikṣu ultimately had no use of your robe-funds. Attend to your own property lest it be lost; such is the rule in this case.'"

"If a bhikṣu makes a rug out of new silk (kauśeya), it is a niḥsargika-prāyaścittika.

"If a bhikṣu makes a new rug out of pure black goat's fleece, it is a niḥsargika-prāyaścittika.

"If a bhikṣu wishes to make a new rug, he should use two parts pure black goat's fleece, a third part white, and a fourth part of inferior [wool]. If a bhikṣu makes a new rug without using two parts pure black goat's fleece, a third part white, and a fourth part of inferior [wool], it is a niḥsargika-prāyaścittika.

"If a bhikṣu wishes to make a new rug, he must keep an old rug for a full six years. If within six years, whether he gives up the old rug or does not give it up, he makes another new rug, it is a niḥsargika-prāyaścittika; except by a karman of the Saṅgha.

"If a bhikṣu wishes to make a new niṣīdana, he must take a Sugata span from each of the four sides of the old niṣīdana in order to spoil its fine color. If a bhikṣu does not take a Sugata span from each of the four sides of the old niṣīdana to spoil the color, [seeking] fine appearance, it is a niḥsargika-prāyaścittika.

"If a bhikṣu while traveling on the road obtains goat's fleece and wishes to accept it, that bhikṣu may take it with his own hands for up to three yojanas. If there is no one else to carry it and he carries it beyond that, it is a niḥsargika-prāyaścittika.

"If a bhikṣu causes an unrelated bhikṣuṇī to wash, dye, or card goat's fleece, it is a niḥsargika-prāyaścittika.

"If a bhikṣu takes gold or silver with his own hands, or causes someone to take it, or instructs another to take it, it is a niḥsargika-prāyaścittika.

"If a bhikṣu buys various items with gold or silver, it is a niḥsargika-prāyaścittika.

"If a bhikṣu engages in various forms of trading, it is a niḥsargika-prāyaścittika.

"If a bhikṣu keeps an extra bowl, he may do so for up to ten days. If he keeps it beyond that, it is a niḥsargika-prāyaścittika.

"If a bhikṣu, whose bowl in use has fewer than five mends, seeks another new bowl for the sake of fine appearance, it is a niḥsargika-prāyaścittika. That bhikṣu must forfeit this bowl in the assembly of bhikṣus, and the lowest bowl in that assembly of bhikṣus should be given to him. He should be instructed thus: 'You, bhikṣu, must use this bowl until it breaks; such is the rule in this case.'"

"If a bhikṣu begs thread himself and causes an unrelated weaver to weave it, it is a niḥsargika-prāyaścittika.

"If an unrelated male householder or female householder has a weaver weave a robe for a bhikṣu, and that bhikṣu, not having been previously invited, for the sake of a fine robe makes a slight pretext and goes to the weaver, saying to the weaver: 'Do you know? This robe is being made for me. Weave it well, make it dense and broad, and perhaps I will give you a little something.' If that bhikṣu, having exhorted him personally or sent someone to exhort him, later gives him a little something—even a single meal, or utensils for a single meal, or the value of a single meal—for the sake of obtaining the robe; if he obtains that robe, it is a niḥsargika-prāyaścittika."

"If a bhikṣu gives a robe to another bhikṣu, and afterwards, becoming angry, resentful, and displeased, takes it back himself or causes someone else to take it back, saying: 'Bhikṣu, return my robe; I will not give it to you,' it is a niḥsargika-prāyaścittika. That bhikṣu must forfeit that robe before the bhikṣus.

"If a bhikṣu, when ten days remain before the pravāraṇā, receives an emergency robe donation, that bhikṣu, if he needs a robe, may accept it with his own hand and keep it up to the robe-time. If he keeps it beyond that, it is a niḥsargika-prāyaścittika.

"If a bhikṣu has passed the three months of the summer [retreat] along with an intercalary [month], but eight months are not yet complete, and if this āraṇyaka bhikṣu dwells in an āraṇyaka place where there are doubts, fears, and perils, and if this bhikṣu wishes to keep any one of the three robes inside a dwelling, and if there is a reason to leave the boundary, spending the night separated from the robe, he may do so for at most six nights. If he spends the night beyond that, it is a niḥsargika-prāyaścittika.

"When one month of spring remains, a bhikṣu should seek a rain-bathing robe, and he should keep it for half a month. If a bhikṣu seeks a rain-bathing robe within the last month of spring and keeps it for more than half a month, it is a niḥsargika-prāyaścittika.

"If a bhikṣu knows that a donor wishes to give an item to the Saṅgha, and diverts it to himself, it is a niḥsargika-prāyaścittika.

"The Buddha permits sick bhikṣus to take four kinds of medicines to be retained and consumed: clarified butter, oil, honey, and rock sugar. These medicines may be kept overnight and stored by a sick bhikṣu, and taken for at most seven days. If he exceeds seven days, it is a niḥsargika-prāyaścittika."

"Venerable sirs, the thirty niḥsargika-prāyaścittika dharmas have been recited. Now I ask the venerable sirs: Are you pure in this matter?" (He asks likewise a second and a third time.) "Venerable sirs, you are pure in this matter, because of your silence. Thus do I hold it."

"Venerable sirs, these ninety prāyaścittika dharmas are recited half-month by half-month in the Prātimokṣa.

"If a bhikṣu deliberately lies, it is a prāyaścittika.

"If a bhikṣu speaks abusive words, it is a prāyaścittika.

"If a bhikṣu uses malicious speech to cause contention with another bhikṣu, it is a prāyaścittika.

"If a bhikṣu knows that the Saṅgha has settled a matter according to the Dharma, and reopens it again, it is a prāyaścittika.

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

"If a bhikṣu teaches verse by verse in meter to an unordained person, it is a prāyaścittika.

"If a bhikṣu, before an unordained person, speaks of superhuman states regarding his own person, whether knowing or seeing, claiming: 'I know thus; I see thus'—even if it is true—it is a prāyaścittika.

"If a bhikṣu knows of another bhikṣu's grave offense and speaks of it to an unordained person, it is a prāyaścittika; except by a karman of the Saṅgha.

"If a bhikṣu, having previously consented [to an action], afterwards speaks thus: 'The bhikṣus divert the Saṅgha's property and give it according to personal fondness,' it is a prāyaścittika.

"If a bhikṣu, at the time of the recitation of the precepts, speaks thus: 'What is the use of reciting these trifling precepts? They are recited half-month by half-month in the Prātimokṣa, and because these precepts are recited, the bhikṣus feel remorse, distress, annoyance, and torment, and grieving and unhappy, they develop thoughts of violating the precepts'—if he thus disparages the precepts, it is a prāyaścittika.

"If a bhikṣu destroys any grass or trees, it is a prāyaścittika.

"If a bhikṣu abuses [another] with resentment, it is a prāyaścittika.

"If a bhikṣu annoys another by failing to answer when questioned, it is a prāyaścittika.

"If a bhikṣu spreads out bedding belonging to the Saṅgha—whether a sitting couch, a sleeping couch, a rope-bed, or a mat—in the open, or causes someone to spread it out, sits or lies upon it, and upon leaving neither puts it away himself nor tells someone to put it away, it is a prāyaścittika.

"If a bhikṣu spreads out bedding in a bhikṣu's room, spreading it himself or causing someone to spread it, sits or lies upon it, and upon leaving neither puts it away himself nor tells someone to put it away, it is a prāyaścittika.

"If a bhikṣu, in a bhikṣu's room, becoming angry, resentful, and displeased, drags [another bhikṣu] out himself or causes someone to drag him out, saying: 'Get out! Disappear! You should not dwell here'—for this reason and no other, it is a prāyaścittika.

"If a bhikṣu, in a bhikṣu's room, knowing that other bhikṣus have already settled in and spread out their bedding, afterwards encroaches by spreading out bedding himself or causing someone to spread it, thinking: 'If he is displeased, he will leave on his own'—for this reason and no other, it is a prāyaścittika.

"If a bhikṣu, in an upper story belonging to bhikṣus, sits or lies down with force upon a sitting couch or sleeping couch with sharp legs, it is a prāyaścittika.

"If a bhikṣu knows that water contains living creatures, and pours it on grass or earth himself or causes someone to pour it, it is a prāyaścittika.

"If a bhikṣu wishes to build a large dwelling, from the doors, windows, and flat ground he may lay two or three courses [of bricks] to make it firm. If he exceeds those courses, it is a prāyaścittika.

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

"If a bhikṣu, even though appointed by the Saṅgha to instruct bhikṣuṇīs, [continues to do so] until sunset, it is a prāyaścittika.

"If a bhikṣu speaks thus: 'It is for the sake of material offerings that the bhikṣus instruct the bhikṣuṇīs,' it is a prāyaścittika.

"If a bhikṣu by agreement travels along the same road with a bhikṣuṇī, even so far as to one village, it is a prāyaścittika; except on an occasion. The occasion is when there are many companions or the road to be travelled has doubts and dangers; this is called an occasion.

"If a bhikṣu by agreement boards a boat together with a bhikṣuṇī, going either upstream or downstream, it is a prāyaścittika; except when crossing straight over.

"If a bhikṣu gives a robe to an unrelated bhikṣuṇī, it is a prāyaścittika.

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

"If a bhikṣu sits together with a bhikṣuṇī alone in a secluded and concealed place, it is a prāyaścittika.

"If a bhikṣu sits together with a woman alone in an open place, it is a prāyaścittika.

"If a bhikṣu eats food knowing that it was obtained through the prompting of a bhikṣuṇī, it is a prāyaścittika; except for a prior good connection from when he was a householder.

"If a bhikṣu eats repeatedly, it is a prāyaścittika; except on an occasion. The occasion is a time of sickness or a time of robe-giving; this is called an occasion.

"If a bhikṣu is at a place where a single meal is given, a non-sick bhikṣu should eat one meal. If he eats beyond one meal, it is a prāyaścittika.

"If a bhikṣu arrives at a householder's home and they freely offer much, whether cakes or parched flour, if the bhikṣu needs it, he should accept two or three bowlfuls. If he takes beyond that, it is a prāyaścittika. Having accepted two or three bowlfuls and gone outside, he should share it with other good bhikṣus; this is the proper procedure.

"If a bhikṣu, having finished eating, eats without having undergone the leftover-food ritual, it is a prāyaścittika.

"If a bhikṣu knows that another bhikṣu has finished eating and has not undergone the leftover-food ritual, and urges him and freely gives him much food and drink, saying: 'Bhikṣu, eat,' thinking thus to annoy him: 'So that this bhikṣu may be annoyed, even for a short while'—for this reason and no other, it is a prāyaścittika.

"If a bhikṣu eats in a separate group, it is a prāyaścittika; except on an occasion. The occasion is a time of sickness, a time of robe-making, when about to travel on a road, when about to travel by boat, at a great assembly, or when non-Buddhist śramaṇas offer food; this is called an occasion.

"If a bhikṣu eats at an improper time, it is a prāyaścittika.

"If a bhikṣu eats food that has been kept overnight, it is a prāyaścittika.

"If a bhikṣu puts food or drink into his mouth without it having been received, it is a prāyaścittika; except for water and a tooth-stick.

"If a bhikṣu, among households, finds such delicacies as milk, curd, fresh butter, clarified butter, oil, fish, and dried meat, and being not sick, requests such delicacies for his own person, it is a prāyaścittika.

"If a bhikṣu knows that water contains living creatures and takes it for use, it is a prāyaścittika.

"If a bhikṣu sits in the sleeping area of a dining family, it is a prāyaścittika.

"If a bhikṣu, in a dining family, sits insistently alone with a woman in a sleeping area, it is a prāyaścittika.

"If a bhikṣu gives food with his own hand to a naked non-Buddhist, whether a renounced man or a renounced woman, it is a prāyaścittika.

"If a bhikṣu goes to watch an army setting out, it is a prāyaścittika; except on an occasion.

"If a bhikṣu has an occasion to go into an army, he may stay for at most two nights. If he stays beyond that, it is a prāyaścittika.

"If a bhikṣu, staying in an army for up to two nights, watches the army setting out, the banners and standards of the commander, or the battle formation and engagement of the troops, it is a prāyaścittika.

"If a bhikṣu, becoming angry, resentful, and displeased with another bhikṣu, strikes him with his hand, it is a prāyaścittika.

"If a bhikṣu, becoming angry, resentful, and displeased with another bhikṣu, makes a blow at him with his hand, it is a prāyaścittika.

"If a bhikṣu knows of another bhikṣu's grave offense and conceals it, even for one night, it is a prāyaścittika.

"If a bhikṣu says to another bhikṣu: 'Venerable sir, come to the houses; I will have them give you plenty of delicious food and drink,' and this bhikṣu does not cause food to be given to that bhikṣu, saying thus: 'Go away! It is unpleasant for me to sit or talk with you; it is pleasant for me to sit alone and talk alone,' thinking thus because he wishes to annoy him: 'So that this bhikṣu may be annoyed, even for a short while'—for this reason and no other, it is a prāyaścittika.

"If a bhikṣu, not being sick and wishing to warm himself in the open, burns grass, wood, cow dung, or rubbish himself or causes someone to burn it, it is a prāyaścittika."}],

"If a bhikṣu, having given his chanda for a lawful act of the Saṅgha, subsequently complains, it is a prāyaścittika.

"If a bhikṣu lodges in the same room with an unordained person for more than two nights, it is a prāyaścittika.

"If a bhikṣu speaks thus: 'As I understand the meaning of the Buddha's Dharma, engaging in obstructive dharmas cannot obstruct the Path,' the bhikṣus should admonish that bhikṣu thus: 'Do not, bhadanta, speak thus: "As I understand the meaning of the Buddha's Dharma, engaging in obstructive dharmas cannot obstruct the Path." Do not slander the Buddha; do not misrepresent the Buddha. Slandering the Buddha is not good. The Buddha did not say this; by various reasons the Buddha explained that engaging in obstructive dharmas truly obstructs the Path. Bhadanta, abandon this evil false view!' When the bhikṣus admonish that bhikṣu thus, if he persists in this matter and does not abandon it, the bhikṣus should admonish him a second and a third time. If he abandons it, that is well; if he does not abandon it, it is a prāyaścittika.

"If a bhikṣu, knowing that such a person speaks thus, has not repented in accordance with the Dharma, and has been suspended because he does not abandon this evil false view, accommodates him, associates with him, speaks with him, or lodges with him, it is a prāyaścittika.

"If a śrāmaṇera speaks thus: 'As I understand the meaning of the Buddha's Dharma, engaging in desires cannot obstruct the Path,' the bhikṣus should instruct that śrāmaṇera thus: 'Śrāmaṇera, do not speak thus: "As I understand the meaning of the Buddha's Dharma, engaging in desires cannot obstruct the Path." Do not slander the Buddha; do not misrepresent the Buddha. Slandering the Buddha is not good. The Buddha did not say this; by various reasons the Buddha explained that engaging in desires can obstruct the Path. Śrāmaṇera, abandon this evil false view!' When the bhikṣus instruct that śrāmaṇera thus, if he persists and does not abandon it, the bhikṣus should instruct him a second and a third time. If he abandons it, that is well; if he does not abandon it, the bhikṣus should speak thus: 'Śrāmaṇera, from this day forth you should not say, "The Buddha is my teacher," nor should you walk behind the bhikṣus. Other śrāmaṇeras are permitted to lodge with the bhikṣus for one or two nights, but you no longer have this privilege. Foolish person, get out! Go away! Do not remain here!' If a bhikṣu, knowing that such a śrāmaṇera has been expelled, accommodates him or allows him to lodge in the same dwelling, it is a prāyaścittika.

"If a bhikṣu picks up a jewel or what is considered a jewel, or tells someone to pick it up, it is a prāyaścittika; except inside a saṅgha dwelling or inside an abode. If there is a jewel or what is considered a jewel inside a saṅgha dwelling or inside an abode, he should think thus: 'Whose is this? The owner will take it away.' Such is the rule in this case.

"If a bhikṣu obtains a new robe, he should disfigure its color with one of three kinds of disfiguring colors: blue-green, mud-colored, or black-brown. If a bhikṣu does not disfigure its color with one of the three kinds of disfiguring colors—blue-green, mud-colored, or black-brown—and uses the new robe, it is a prāyaścittika.

"If a bhikṣu bathes within half a month, it is a prāyaścittika; except on [due] occasions. The occasions are: the remaining month and a half of spring and the first month of summer—these two and a half months are called the hot season; also except when ill, when there is wind, when it rains, when working, or when on a journey. These are called the occasions.

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

"If a bhikṣu intentionally causes another bhikṣu to doubt, thinking: 'Let this bhikṣu be distressed if only for a short time,' for that reason and no other, it is a prāyaścittika.

"If a bhikṣu tickles [another] with his finger, it is a prāyaścittika.

"If a bhikṣu plays in water, it is a prāyaścittika.

"If a bhikṣu lodges in the same dwelling with a woman, it is a prāyaścittika.

"If a bhikṣu himself frightens another bhikṣu or makes someone else frighten him, even in jest, it is a prāyaścittika.

"If a bhikṣu hides another bhikṣu's bowl, robe, door latch, leather sandals, needle case, or any such article of daily use, or causes someone to hide it, even in jest, it is a prāyaścittika.

"If a bhikṣu, having given a robe to a bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, takes it back arbitrarily and uses it, it is a prāyaścittika.

"If a bhikṣu slanders another bhikṣu with a groundless saṅghāvaśeṣa offense, it is a prāyaścittika.

"If a bhikṣu by arrangement travels along a road together with a woman, even to reach a single village, it is a prāyaścittika.

"If a bhikṣu by arrangement travels along a road together with a band of thieves, even to reach a single village, it is a prāyaścittika. (Seventy)

"If a bhikṣu gives full ordination to a person under twenty years of age, it is a prāyaścittika. That person does not obtain the precepts, and the bhikṣus are blameworthy; such is the rule in this case.

"If a bhikṣu digs the earth with his own hands, causes someone to dig it, or points and says, 'Dig this,' it is a prāyaścittika.

"If a bhikṣu accepts an open invitation for four months, and accepts [provisions] beyond that period, it is a prāyaścittika; except for a permanent open invitation, except for repeated open invitations, or except for an individual open invitation.