Four-Part Prātimokṣa for the Saṃgha 1: 四分僧戒本（曇無德出）

Translated by Buddhayaśas, Tripiṭaka Master from Kaśmīra, during the Later Qin period

I bow my head in reverence to all the Buddhas, to the Dharma, and to the Saṃgha of bhikṣus.
I shall now expound the Vinaya teaching, so that the True Dharma may long endure.
The precepts are like an ocean without shores, like jewels sought without satiety;
Those who wish to protect the wealth of noble Dharma, gather together and listen to my recitation.
Desiring to eliminate the four pārājika dharmas, and to extinguish the saṃghāvaśeṣa dharmas,
And ward off the thirty niḥsargika-pāyattikas, gather together and listen to my recitation.
Vipaśyin, Śikhin,
Viśvabhū, Krakucchanda,
Kanakamuni, Kāśyapa, and Śākyamuni—
All the Bhagavats and Venerable Ones have spoken of these matters for me;
I now wish to expound them well; let all the worthy ones listen together.
Just as a man whose feet are crippled is unable to traverse anywhere,
So too is one who breaks the precepts: he cannot be born among gods or humans.
If one wishes to be born in heaven, or born among humans,
One should always protect the feet of precepts, never letting them be injured or broken.
Just as a charioteer entering a perilous road grieves over lost linchpins and broken axles,
So too is one who breaks the precepts: at the time of death he cherishes terror.
Just as a person looking into a mirror feels joy or sorrow depending on beauty or ugliness,
So too with the recitation of the precepts: perfection or breach brings grief or joy.
Just as two battlelines clashing in war show advance or retreat according to bravery or cowardice,
So too with the recitation of the precepts: purity or defilement brings peace or fear.
In the world, a king is supreme; among all streams, the ocean is supreme;
Among all stars, the moon is supreme; among all noble ones, the Buddha is supreme.
Among all collections of vinaya rules, the Prātimokṣasūtra is the most supreme;
The Tathāgata established the monastic prohibitions, to be recited half-month by half-month.

"Has the harmonious Saṃgha assembled? Have those not yet ordained with the upasampadā departed? Have the bhikṣus who could not come declared their chanda and pariśuddha? Who sent a bhikṣuṇī to come and receive instruction? The Saṃgha being now in harmony, what business shall it conduct?" (The reply is: "The karman of reciting the precepts.") "Let the venerable Saṃgha listen! Today, on the fifteenth-day poṣadha, the Saṃgha recites the precepts. If the time has arrived for the Saṃgha, and the Saṃgha approves, let it listen: in harmony we recite the precepts. Such is the jñapti. Venerable sirs! I now wish to recite the precepts. Let the assembly gathered before me listen in silence, and ponder them well. If anyone has committed an offence, he should make deśanā; if one has no offence, he should remain silent. By silence, one knows that the Saṃgha is pariśuddha. If another should raise an accusation, one must answer in accordance with truth. Thus, among the bhikṣus seated in the assembly, even up to three announcements, if one remembers having an offence, he must make deśanā; one who does not make deśanā incurs the offence of deliberate falsehood. The Buddha taught that deliberate falsehood is an obstruction to the Path. That bhikṣu, remembering and knowing that he has an offence, if he seeks purity, must make deśanā; making deśanā brings peace and security; not making deśanā causes the offence to deepen further. Venerable sirs! I have recited the introduction to the Prātimokṣasūtra. Now I ask the venerable sirs: Are you pariśuddha in this? (Spoken three times in this manner) Venerable sirs! You are pariśuddha in this, for you remain silent; thus is this matter to be maintained."

"Venerable sirs! These four pārājika dharmas are recited half-month by half-month in the Prātimokṣasūtra. If a bhikṣu, sharing the precepts and having the same precepts as other bhikṣus, without having renounced the precepts, his precepts being weak, does not repent himself, commits an impure act, and practices sexual intercourse, even with an animal: this bhikṣu is pārājika, asaṃvāsa.

"If a bhikṣu, in a village or in a quiet place, with intent to steal, takes what is not given; according to the rule of taking what is not given, if he is seized by a king or a king's minister, and is either killed, bound, or banished from the country, [with the words]: 'You are a thief! You are a fool! You know nothing!': a bhikṣu who steals in such a manner is pārājika, asaṃvāsa.

"If a bhikṣu intentionally deprives a human being of life with his own hand, or hands a knife to someone, praising death and eagerly encouraging death: 'Alas! Good man, what use is this wretched life to you? Better to die than live!'; having such a mind, considering various expedients, praising death and eagerly encouraging death: this bhikṣu is pārājika, asaṃvāsa.

"If a bhikṣu, having no actual knowledge, makes the boast: 'I have attained the uttaramanuṣyadharma; I have entered the noble knowledge and supreme dharma; I know this, I see this'; and at a later time, whether questioned or unquestioned, desiring to purify himself, speaks thus: 'In truth I did not know, did not see; saying I knew, saying I saw, it was empty, false, and deceitful speech'—except in the case of adhimāna—this bhikṣu is pārājika, asaṃvāsa.

"Venerable sirs! I have recited the four pārājika dharmas. If a bhikṣu commits any one of these pārājika dharmas, he is not permitted to dwell together with the bhikṣus as before, and so it is thereafter. This bhikṣu has incurred a pārājika offence and should not dwell together [with the Saṃgha]. Now I ask the venerable sirs: Are you pariśuddha in this? (Spoken three times in this manner)

"Venerable sirs! You are pariśuddha in this, for you remain silent; thus is this matter to be maintained.

"Venerable sirs! These thirteen saṃghāvaśeṣa dharmas are recited half-month by half-month in the Prātimokṣasūtra. If a bhikṣu intentionally manipulates his genital organ to emit semen, except in a dream: saṃghāvaśeṣa. If a bhikṣu, with lustful intent, makes physical contact with a woman, whether holding her hand, holding her hair, or touching any part of her body: saṃghāvaśeṣa.

"If a bhikṣu, with lustful intent, speaks lustful, coarse, and evil words to a woman, according to whatever lustful and coarse words he speaks: saṃghāvaśeṣa.

"If a bhikṣu, with lustful intent, praises himself before a woman, saying: 'Elder sister! I practice the brahmacarya, hold the precepts with vigor, and cultivate wholesome dharmas; you may make an offering to me with this act of sexual desire, for such an offering is foremost and supreme'—if he speaks thus: saṃghāvaśeṣa.

"If a bhikṣu goes between the two parties acting as a matchmaker, conveying a man's intentions to a woman or a woman's intentions to a man, whether to effect a marriage or for an illicit liaison, even for a brief moment: saṃghāvaśeṣa.

"If a bhikṣu begs [materials] for himself to build a hut, having no owner, made for himself, he must build it according to the prescribed measurements. The measurements herein are: twelve spans of the Buddha in length, and seven spans inside in breadth. He should take other bhikṣus to inspect the site; those bhikṣus should point out a site that is free from danger and free from obstruction. If a bhikṣu builds a hut on a site that has danger and has obstruction, begging [materials] for himself, having no owner, made for himself, without taking other bhikṣus to inspect the site, or if he builds it exceeding the measurements: saṃghāvaśeṣa.

"If a bhikṣu wishes to build a large dwelling that has an owner, built for himself, he should take other bhikṣus to inspect the site; those bhikṣus should inspect the site to ensure it is free from danger and free from obstruction. If the bhikṣu builds a large dwelling on a site that has danger and obstruction, which has an owner and is built for himself, without taking other bhikṣus to inspect the site: saṃghāvaśeṣa.

"If a bhikṣu, overcome by anger, defames a bhikṣu who is not pārājika with a baseless pārājika charge, wishing to destroy that bhikṣu's pure conduct; and at a later time, whether questioned or unquestioned, it is known that this matter was spoken groundlessly, [and he says]: 'I spoke these words because of anger'—if the bhikṣu speaks thus: saṃghāvaśeṣa.

"If a bhikṣu, overcome by anger, takes a trivial fragment from some other matter and defames a bhikṣu who is not pārājika with a baseless pārājika charge, wishing to destroy that bhikṣu's pure conduct; and at a later time, whether questioned or unquestioned, it is known that he seized a fragment from another matter, and this bhikṣu says himself: 'I spoke these words because of anger': saṃghāvaśeṣa.

"If a bhikṣu wishes to schism the harmonious Saṃgha, employing expedients to adopt dharmas that schism the harmonious Saṃgha, persisting obstinately without letting go; those bhikṣus should admonish this bhikṣu, saying: 'Bhadanta! Do not schism the harmonious Saṃgha, do not employ expedients to schism the harmonious Saṃgha, do not adopt dharmas that break the Saṃgha, persisting obstinately without letting go. Bhadanta! You should be in harmony with the Saṃgha, joyful and without dispute, training under the same teacher, blending like water and milk, dwelling in increase, peace, and happiness within the Buddha's Dharma.' When this bhikṣu is thus admonished, if he persists obstinately without letting go, those bhikṣus should admonish him three times so that he might abandon this matter, even up to three admonitions. If he abandons it, that is well; if he does not abandon it: saṃghāvaśeṣa.

"If a bhikṣu has a faction of others, whether one, two, three, or even countlessly many; and these bhikṣus speak to those bhikṣus, saying: 'Bhadanta! Do not admonish this bhikṣu. This bhikṣu is one who speaks according to the Dharma, who speaks according to the Vinaya; what this bhikṣu says, our minds take delight in; what this bhikṣu says, our minds approve.' Those bhikṣus should admonish these bhikṣus, saying: 'Bhadanta! Do not speak thus, saying that this bhikṣu speaks according to the Dharma, speaks according to the Vinaya, that what this bhikṣu says your minds take delight in, and what this bhikṣu says your minds approve. Why is that? This bhikṣu is not one who speaks according to the Dharma, nor one who speaks according to the Vinaya. Bhadanta! Do not desire to schism the harmonious Saṃgha; you should delight in desiring harmony in the Saṃgha. Bhadanta! Be in harmony with the Saṃgha, joyful and without dispute, training under the same teacher, blending like water and milk, dwelling in increase, peace, and happiness within the Buddha's Dharma.' When these bhikṣus are thus admonished, if they persist obstinately without letting go, those bhikṣus should admonish them three times so that they might abandon this matter, even up to three admonitions. If they abandon it, that is well; if they do not abandon it: saṃghāvaśeṣa.

"If a bhikṣu, living dependent on a village or town, engages in evil conduct and defiles other families; and his evil conduct is both seen and heard, and his defiling of other families is both seen and heard; the bhikṣus speak to this bhikṣu, saying: 'Bhadanta! You engage in evil conduct and defile other families; your evil conduct is both seen and heard, and your defiling of other families is both seen and heard. Bhadanta! You engage in evil conduct and defile other families; you should now go far away from this village, you must not dwell here.' This bhikṣu speaks to those bhikṣus, saying: 'Bhadanta! The bhikṣus are influenced by desire, by anger, by fear, and by delusion; for among bhikṣus of equal offence, some are expelled while others are not expelled.' The bhikṣus reply, saying: 'Bhadanta! Do not speak such words, saying: "The bhikṣus are influenced by desire, by anger, by fear, and by delusion; for among bhikṣus of equal offence, some are expelled while others are not expelled." Why is that? The bhikṣus are not influenced by desire, nor anger, nor fear, nor delusion. Bhadanta! You engage in evil conduct and defile other families; your evil conduct is both seen and heard, and your defiling of other families is both seen and heard.' When this bhikṣu is thus admonished, if he persists obstinately without letting go, those bhikṣus should admonish him three times so that he might abandon this matter, even up to three admonitions. If he abandons it, that is well; if he does not abandon it: saṃghāvaśeṣa.

"If a bhikṣu is by nature difficult and does not accept admonitions from others; when, in matters of the precepts, the bhikṣus have admonished him according to the Dharma, he himself does not accept their admonitions, saying: 'Venerable sirs! Do not speak to me whether of good or bad, and I too will not speak to the venerable sirs whether of good or bad. Stop, venerable sirs! Do not admonish me.' Those bhikṣus should admonish this bhikṣu, saying: 'Bhadanta! Do not yourself refuse to accept admonitions; Bhadanta yourself should accept admonitions. As Bhadanta admonishes the bhikṣus according to the Dharma, so too the bhikṣus will admonish Bhadanta according to the Dharma. In this manner the assembly of the Buddha's disciples increases: mutually admonishing one another, mutually instructing one another, and mutually repenting.' When this bhikṣu is thus admonished, if he persists obstinately without letting go, those bhikṣus should admonish him three times so that he might abandon this matter, even up to three admonitions. If he abandons it, that is well; if he does not abandon it: saṃghāvaśeṣa."

"Bhadantas, I have recited the thirteen saṃghāvaśeṣa rules: nine are offences on first commission, and four after up to the third admonition. If a bhikṣu commits any one of these rules and knowingly conceals it, he must be granted a parivāsa against his will. When the parivāsa is completed, the Saṃgha must grant him six nights of mānāpya. When the mānāpya has been undergone, there remains the rehabilitation. The rehabilitation of this bhikṣu must be performed in a Saṃgha of twenty. If it is short of one person, lacking a full assembly of twenty, and they rehabilitate this bhikṣu, this bhikṣu's offence is not removed, and the bhikṣus are also blameworthy; this is the proper procedure. Now I ask the bhadantas: are you pariśuddha in this? (Spoken three times in this manner)

"Bhadantas, you are pariśuddha in this, because of your silence; so do I hold this matter.

"Bhadantas, these two aniyata rules are recited every half-month in the Prātimokṣasūtra. If a bhikṣu sits alone with a woman in a secluded place, a covered place, a place suitable for sexual intercourse, and speaks unrighteous words, and a trustworthy upāsikā accuses him under one of three rules: either a pārājika, a saṃghāvaśeṣa, or a pāyattika; and the sitting bhikṣu himself confesses, 'I committed this offence': he should be dealt with under one of the three rules, either a pārājika, a saṃghāvaśeṣa, or a pāyattika. He should be dealt with according to the Dharma as stated by the trustworthy upāsikā. This is called an aniyata rule.

"If a bhikṣu sits with a woman in an uncovered place, a place not suitable for sexual intercourse, and speaks crude, offensive words, talking of lustful matters, and a trustworthy upāsikā accuses him under one of two rules: either a saṃghāvaśeṣa or a pāyattika; and the sitting bhikṣu himself confesses, 'I committed this offence': he should be dealt with under one of the two rules, either a saṃghāvaśeṣa or a pāyattika. He should be dealt with according to the Dharma as stated by the trustworthy upāsikā. This is called an aniyata rule.

"Bhadantas, I have recited the two aniyata rules. Now I ask the bhadantas: are you pariśuddha in this? (Spoken three times in this manner)

"Bhadantas, you are pariśuddha in this, because of your silence; so do I hold this matter.

"Bhadantas, these thirty niḥsargika-pāyattika rules are recited every half-month in the Prātimokṣasūtra. When a bhikṣu's robes are finished and the kaṭhina robe has been withdrawn, he may keep an extra robe for up to ten days without making a formal assignment. If he exceeds this, it is a niḥsargika-pāyattika.

"When a bhikṣu's robes are finished and the kaṭhina robe has been withdrawn, if the bhikṣu stays overnight apart from any one of his three robes in a different place for one night, except by a karman of the Saṃgha, it is a niḥsargika-pāyattika.

"When a bhikṣu's robes are finished and the kaṭhina robe has been withdrawn, if a bhikṣu obtains an out-of-season robe and needs it, he should accept it; having accepted it, he must quickly make it into a robe. If it is sufficient, that is good; if it is not sufficient, he may keep it for up to one month in order to make it sufficient. If he exceeds this, it is a niḥsargika-pāyattika.

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

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

"If a bhikṣu asks an unrelated householder or householder's wife for a robe, except on the proper occasion, it is a niḥsargika-pāyattika. The proper occasion is: if a bhikṣu's robes have been stolen, lost, burned, or swept away by water—this is the occasion.

"If a bhikṣu's robes have been stolen, lost, burned, or swept away by water, and an unrelated householder or householder's wife invites him of their own accord to accept many robes, this bhikṣu should know the limit and accept robes. If he accepts in excess, it is a niḥsargika-pāyattika.

"If a householder or a householder's wife prepares robe funds for a bhikṣu, thinking, 'With this robe fund I will give a robe to bhikṣu so-and-so,' and this bhikṣu, without previously having received an invitation, goes to the householder's home and says, 'Very good, householder, prepare such a robe fund for me and give it to me,' for the sake of getting a fine robe—if he obtains the robe, it is a niḥsargika-pāyattika.

"If two householders or householders' wives prepare robe funds for a bhikṣu, thinking, 'We will prepare such robe funds for bhikṣu so-and-so,' and this bhikṣu, without previously having received an invitation, goes to the homes of the two householders and says, 'Very good, householders, prepare such a robe for me, combining them to make a single robe,' for the sake of getting a fine robe—if he obtains it, it is a niḥsargika-pāyattika.

"If a king, a king's minister, a brāhmaṇa, a householder, or a householder's wife sends a messenger with robe funds for a bhikṣu, saying, 'Take this robe fund and give it to bhikṣu so-and-so,' and that messenger goes to the bhikṣu and says to the bhikṣu, 'Bhadanta, I now bring this robe fund for your sake, please accept it,' this bhikṣu should say to that messenger, 'I should not accept this robe fund now. When I need a robe, I will accept it when it is the proper time and pure.' That messenger says to this bhikṣu, 'Bhadanta, do you have an attendant?' The bhikṣu who needs a robe should say, 'Yes, either an attendant of the saṃghārāma or an upāsaka; these are attendants for bhikṣus who regularly attend on the bhikṣus.' That messenger goes to the attendant, gives him the robe fund, and returns to the bhikṣu, saying, 'Bhadanta, I have given the robe fund to the attendant so-and-so whom you pointed out. Bhadanta, know the time; go to him and you will get the robe.' The bhikṣu who needs a robe should go to the attendant and say two or three times, 'I need a robe.' If, after reminding him two or three times, he gets the robe, that is good; if he does not get the robe, he should stand silently before him four, five, or six times to cause him to remember. If, after standing silently before him four, five, or six times, he gets the robe, that is good. If he does not get the robe, and seeks beyond this and gets the robe, it is a niḥsargika-pāyattika. If he does not get the robe, he should go himself or send a messenger to the place from which it came and say, 'You previously sent a messenger with a robe fund for bhikṣu so-and-so, but that bhikṣu never obtained the robe. Take it back, do not let it be lost.' This is the proper procedure. (Ten matters)

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

"If a bhikṣu makes a rug of pure new black sheep's wool, it is a niḥsargika-pāyattika.

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

"If a bhikṣu makes a new rug, he should keep it for six years. If, before six years have elapsed, without discarding the old one, he makes a new one, except by a karman of the Saṃgha, it is a niḥsargika-pāyattika.

"When a bhikṣu makes a new sitting mat, he must take a piece of the old one, one vitasthi in length and breadth, and patch it onto the new one to spoil its appearance. If a bhikṣu makes a new sitting mat and does not take a piece of the old one, one vitasthi in length and breadth, and patch it onto the new one to spoil its appearance, it is a niḥsargika-pāyattika.

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

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

"If a bhikṣu with his own hand takes gold, silver, or money, or tells someone to take it, or gives verbal consent to receive it, it is a niḥsargika-pāyattika.

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

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

"If a bhikṣu keeps an extra bowl without making a formal assignment, he may keep it for up to ten days. If he exceeds this, it is a niḥsargika-pāyattika.

"If a bhikṣu has a broken bowl with fewer than five mends that does not leak, and seeks another new bowl for the sake of having a fine one, if he obtains it, it is a niḥsargika-pāyattika. That bhikṣu must go to the Saṃgha and forfeit it; and taking in turn the lowest bowl of the community, they shall give it to him and tell him to keep it until it breaks.

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

"If a householder or a householder's wife has a weaver weave a robe for a bhikṣu, and this bhikṣu, without previously having received an invitation, goes to that place and says to the weaver, 'Weave this robe for me, weave it very well; make it broad, long, strong, and dense, neat and fine, and I will give you some payment,' and if the bhikṣu gives payment, even as little as the cost of a single meal, and obtains the robe, it is a niḥsargika-pāyattika.

"If a bhikṣu first gives a robe to a bhikṣu and later becomes angry, and either takes it back himself or sends someone to take it, saying, 'Give me back my robe, I will not give it to you,' that bhikṣu must return the robe; and the one who took the robe commits a niḥsargika-pāyattika.

"If a sick bhikṣu keeps clarified butter, oil, fresh butter, honey, or rock sugar, he may consume it for up to seven days. If he exceeds this, it is a niḥsargika-pāyattika.

"When one month remains of the spring, a bhikṣu should seek a varṣāśāṭīcīvara, and use it for bathing during the half-month. If a bhikṣu seeks a varṣāśāṭīcīvara more than one month before spring is over, or uses it for bathing more than half a month before, it is a niḥsargika-pāyattika.

"When ten days remain before the end of the three months of the summer retreat, if there is an urgent gift of a robe, a bhikṣu should accept it. Having accepted it, he should keep it until the robe season. If he keeps it beyond that, it is a niḥsargika-pāyattika.

"When a bhikṣu has completed the three months of the summer retreat, up to the full fifteenth day of the eighth month, if he stays in a remote, suspicious, fearful, and perilous place, and staying in such a place, leaves any one of his three robes inside a village dwelling, and with cause spends the night apart from the robe for up to six nights—if he exceeds this, it is a niḥsargika-pāyattika.

"If a bhikṣu, knowing that someone wishes to give something to the Saṃgha, diverts it to himself, it is a niḥsargika-pāyattika. (Thirty matters)

"Bhadantas, I have recited the thirty niḥsargika-pāyattika rules. Now I ask the bhadantas: are you pariśuddha in this? (Spoken three times in this manner)

"Bhadantas, you are pariśuddha in this, because of your silence; so do I hold this matter.

"Bhadantas, these ninety pāyattika rules are recited every half-month in the Prātimokṣasūtra.

"If a bhikṣu speaks a deliberate lie, it is a pāyattika.

"If a bhikṣu insults or abuses a bhikṣu by citing his caste or class, it is a pāyattika.

"If a bhikṣu uses divisive speech, it is a pāyattika.

"If a bhikṣu spends the night in the same room with a woman, it is a pāyattika.

"If a bhikṣu spends the night with an unordained person beyond two nights into the dawn of the third night, it is a pāyattika.

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

"If a bhikṣu, knowing that another bhikṣu has committed a grave offence, speaks of it to an unordained person, except by a karman of the Saṃgha, it is a pāyattika."} rings, etc. would be extra, but none needed. 46 mapped.

"If a bhikṣu speaks of uttaramanuṣyadharma to an unordained person, saying: 'I know this, I see this,' even if it is seen and known in truth, it is a pāyattika.

"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.

"If a bhikṣu digs the earth with his own hands or instructs someone to dig it, it is a pāyattika. (10)

"If a bhikṣu damages a haunt of spirits (vegetation), it is a pāyattika.

"If a bhikṣu prevaricates so as to vex another, it is a pāyattika.

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

"If a bhikṣu takes a corded bed, wooden bed, bedding, or sitting mat belonging to the saṃgha, spreads it in the open air himself or has another spread it, and departs leaving it without putting it away himself or having another put it away, it is a pāyattika.

"If a bhikṣu, inside a dwelling of the saṃgha, spreads bedding or a sitting mat belonging to the saṃgha—whether he spreads it himself or has another spread it—and either sits or lies down upon it, and departs from there without putting it away himself or having another put it away, it is a pāyattika.

"If a bhikṣu, knowing beforehand where another bhikṣu is staying, later comes and forcibly spreads his bedding between them to lodge, thinking: 'If he finds it cramped, he will leave of his own accord to avoid me'—acting solely for this reason and no other posture—it is a pāyattika.

"If a bhikṣu, angry and displeased with another bhikṣu, drags him out of a dwelling of the saṃgha or has another drag him out, it is a pāyattika.

"If a bhikṣu sits or lies down upon a corded bed or wooden bed with detachable legs on an upper storey of a room, it is a pāyattika.

"If a bhikṣu, knowing that water contains living beings, personally pours it onto mud or grass, or instructs someone to pour it, it is a pāyattika.

"If a bhikṣu wishes to build a large dwelling, when directing the installation of doors, windows, and decorative furnishings, the layers of roofing may reach two or three tiers; if it exceeds this, it is a pāyattika. (20)

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

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

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

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

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

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

"If a bhikṣu makes an appointment with a bhikṣuṇī to travel the same road together, even to go to a village, except on a proper occasion, it is a pāyattika. Here, the proper occasion is: traveling in company where there is suspicion or danger; this is the proper occasion.

"If a bhikṣu makes an appointment with a bhikṣuṇī to board a boat together, whether going upstream or downstream, except merely to cross directly over, it is a pāyattika.

"If a bhikṣu, knowing that he has obtained food through the praise and recommendation of a bhikṣuṇī, eats it—except when the donor already had the intention—it is a pāyattika.

"If a bhikṣu makes an appointment with a woman to travel the same road together, even to go to a village, it is a pāyattika. (30)

"If a bhikṣu is at a place where a single meal is provided, a non-sick bhikṣu may accept one meal; if he exceeds this, it is a pāyattika.

"If a bhikṣu eats a succession of meals, except on a proper occasion, it is a pāyattika. Here, the proper occasion is: a time of illness, or a time of offering robes; these are the proper occasions.

"If a bhikṣu eats in a separate group, except on a proper occasion, it is a pāyattika. Here, the proper occasion is: a time of illness, a time of offering robes, a time of making robes, a time of traveling on the road, a time of traveling by boat, a time of a great assembly, or a time when a śramaṇa provides a meal; these are the proper occasions.

"If a bhikṣu goes to the house of a dānapati, and they earnestly invite him and offer cakes, parched grain, and boiled rice, the bhikṣu, if in need, should accept two or three bowlfuls. Bringing it back to the monastery, he should share it with the other bhikṣus to eat. If a non-sick bhikṣu accepts more than two or three bowlfuls, and bringing it back to the monastery, does not share it with the other bhikṣus to eat, it is a pāyattika.

"If a bhikṣu has finished eating his fill, or occasionally accepts an invitation, and eats again without performing the leftover-food rite, it is a pāyattika.

"If a bhikṣu knows that another bhikṣu has finished eating his fill, or has accepted an invitation, and without performing the leftover-food rite, earnestly invites him and offers food, saying: 'Bhadanta! Take this food'—doing so solely with this motive, wishing to cause the other to commit an offense—it is a pāyattika.

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

"If a bhikṣu eats leftover stored food from the previous night, it is a pāyattika.

"If a bhikṣu eats food that has not been received, or puts medicine into his mouth [without receiving it], except for water and a tooth-stick, it is a pāyattika.

"If a bhikṣu obtains rich and delicious foods—milk, curd, fish, or meat—and, not being sick, solicits them for himself, it is a pāyattika. (40)

"If a bhikṣu gives food with his own hand to an outsider man or an outsider woman, it is a pāyattika.

"If a bhikṣu, having previously accepted an invitation [for a meal], goes to visit another house either before the meal or after the meal without notifying another bhikṣu, except on a proper occasion, it is a pāyattika. Here, the proper occasion is: a time of illness, a time of making robes, or a time of offering robes; these are the proper occasions.

"If a bhikṣu forcefully sits down in a family's house where there are valuable items while they are eating, it is a pāyattika.

"If a bhikṣu sits in a secluded place in a family's house where there are valuable items while they are eating, it is a pāyattika.

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

"If a bhikṣu says to other bhikṣus: 'Bhadantas! Come with me to the village, and I will provide food for you,' and having arrived at the village, he does not have food given to that bhikṣu, but says: 'Go away! I find no pleasure in sitting or speaking with you; I take pleasure in sitting and speaking alone'—using this expedient to send him away solely for this motive and no other—it is a pāyattika.

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

"If a bhikṣu goes to view an army arrayed for battle, except for a timely cause, it is a pāyattika.

"If a bhikṣu, having a cause to go into an army, stays for more than two nights, up to three nights, it is a pāyattika.

"If a bhikṣu stays in an army for two or three nights and on occasion watches an army arrayed in battle, or watches the movements of the army and the force of elephants and horses, it is a pāyattika. (50)

"If a bhikṣu drinks alcoholic liquor, it is a pāyattika.

"If a bhikṣu plays in the water, it is a pāyattika.

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

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

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

"If a bhikṣu bathes once a half-month, a non-sick bhikṣu may accept it. If he exceeds this, except on a proper occasion, it is a pāyattika. Here, the proper occasion is: a hot time, a time of illness, a time of work, a windy time, a rainy time, or when having arrived from a long journey; these are the proper occasions.

"If a non-sick bhikṣu, for the sake of warming his body, kindles a fire in an open place or has another kindle it, except on a proper occasion, it is a pāyattika.

"If a bhikṣu hides another bhikṣu's robe, bowl, sitting cloth, or needle case—whether he hides it himself or has another hide it, even in jest—it is a pāyattika.

"If a bhikṣu wears a robe that was transferred in trust to a bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī without asking the owner, it is a pāyattika.

"When a bhikṣu obtains a new robe, he should apply one of three kinds of disfiguring colours: blue-green, black, or reddish-brown (bark colour). If a bhikṣu obtains a new robe and uses it without applying one of the three kinds of disfiguring colours—blue-green, black, or reddish-brown—it is a pāyattika. (60)

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

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

"If a bhikṣu intentionally vexes another bhikṣu, causing him unhappiness even for a short while, it is a pāyattika.

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

"If a person has reached the full age of twenty, a bhikṣu may give him full ordination (upasampadā). If a bhikṣu, knowing that the person has not reached the full age of twenty, gives him full ordination, this person does not obtain the precepts, and the bhikṣus are blameworthy; because of his foolishness, it is a pāyattika.

"If a bhikṣu knows that a dispute in the saṃgha arose and was already settled in accordance with the Dharma, and later brings it up again, it is a pāyattika.

"If a bhikṣu, knowing someone to be part of a band of thieves, makes an appointment to travel the same road together, even to go to a village, it is a pāyattika."

"If a bhikṣu speaks thus: 'As I understand the Dharma taught by the Buddha, engaging in sexual lust is not an obstructive thing,' that bhikṣu should be admonished by the [other] bhikṣus: 'Bhadanta, do not speak thus. Do not slander the Bhagavat; slandering the Bhagavat is unwholesome, and the Bhagavat does not make such statements. With countless skillful means, the Bhagavat has stated that engaging in sexual lust is an obstructive thing.' When that bhikṣu is thus admonished, if he persistently clings to it and does not abandon it, that bhikṣu should be admonished up to three times so that he abandons this matter. If up to three admonitions he abandons it, that is good. If he does not abandon it, it is a pāyattika.

"If a bhikṣu, knowing that such a speaker has not yet undergone the legal procedure [of formal suspension] and has not abandoned such evil views, nonetheless associates with him, lodges with him, or joins in the same karman with him, it is a pāyattika.

"If a bhikṣu knows that a novice (śrāmaṇera) speaks thus: 'As I understand the Dharma taught by the Buddha, engaging in sexual lust is not an obstructive thing,' that bhikṣu should admonish this novice, saying: 'Do not speak thus. Do not slander the Bhagavat; slandering the Bhagavat is unwholesive, and the Bhagavat does not make such statements. Novice! With countless skillful means, the Bhagavat has stated that engaging in sexual lust is an obstructive thing.' When that bhikṣu thus admonishes him, if he persistently clings to it and does not abandon it, that bhikṣu should admonish him up to three times so that he abandons this matter. If up to three admonitions he abandons it, that is good. If he does not abandon it, that bhikṣu should say to this novice: 'From this day forward you are not a disciple of the Buddha; you are not permitted to follow other bhikṣus, nor are you permitted, as other novices are, to spend two or three nights lodging with senior bhikṣus. You no longer have this privilege. Depart! Get out! You must not reside here.' If a bhikṣu, knowing that such an expelled novice is of this status, nevertheless associates with him or lodges in the same place with him, it is a pāyattika. (70)

"If a bhikṣu, when being admonished in accordance with the Dharma by another bhikṣu, speaks thus: 'I will not train in this precept until I ask one who is wise and upholds the Vinaya precepts; I shall interrogate him,' it is a pāyattika. If one wishes to seek understanding, one ought to inquire and examine.

"If a bhikṣu, during the recitation of the precepts, speaks thus: 'Bhadanta, of what use are these trivial precepts? When these precepts are recited, it only causes people vexation, shame, and doubt,' it is a pāyattika on account of disparaging the precepts.

"If a bhikṣu, during the recitation of the precepts, speaks thus: 'Bhadantas, only now do I know that this rule is in the Prātimokṣasūtra, recited half-month by half-month in the Prātimokṣasūtra,' and if the other bhikṣus know that this bhikṣu has sat in the recitation of the precepts twice, thrice, not to mention more times; that bhikṣu has no knowledge and no understanding: if he has committed an offense, he should be dealt with in accordance with the Dharma, and the offense of ignorance should further be added [to him]: 'Bhadanta, you have gained no benefit; you have incurred what is unwholesome. When the precepts are recited, you do not focus your mind single-mindedly and incline your ear to listen to the Dharma.' On account of that ignorance of his, it is a pāyattika.

"If a bhikṣu, after participating together in a karman, later speaks thus: 'The bhikṣus distribute the Saṃgha's property according to their personal favoritism,' it is a pāyattika.

"If a bhikṣu, when the Saṃgha is deciding a matter, rises and leaves without giving his consent (chanda), it is a pāyattika.

"If a bhikṣu, having given his consent (chanda), later scolds [the assembly] again, it is a pāyattika.

"If a bhikṣu, knowing that other bhikṣus are quarreling, eavesdrops on these words and then reports them to the other party, it is a pāyattika.

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

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

"If a bhikṣu, out of anger and displeasure, slanders [another] with a groundless saṃghāvaśeṣa charge, it is a pāyattika. (80)

"If a bhikṣu crosses the threshold of the palace gate of an anointed kṣatriya king when the king has not yet come out and the jewels have not yet been stored away, it is a pāyattika.

"If a bhikṣu picks up, or instructs someone to pick up, jewels or jewel-ornamented objects, except within a saṃghārāma or in a temporary lodging, it is a pāyattika. If it is within a saṃghārāma or in a temporary lodging, if he picks up or instructs someone to pick up jewels or jewel-ornamented objects, it should be taken with the intention: 'The owner will recognize and claim it'—for such a reason and no other.

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

"If a bhikṣu makes a rope bed or a wooden bed, the legs should be eight Tathāgata-fingerbreadths high, excluding the upper part that enters the socket; if they exceed that, it is a pāyattika.

"If a bhikṣu uses cotton (tūla) stuffing to make a rope bed, a wooden bed, bedding, or a seat cushion, it is a pāyattika.

"If a bhikṣu uses bone, ivory, or horn to make a needle case, when it is finished, it is a pāyattika.

"If a bhikṣu makes a sitting mat (niṣīdana), he must make it according to measure. The measure herein is two spans (vitasthi) of the Buddha in length and one and a half spans in width; it may further be enlarged by half a span in length and width each. If it exceeds that, it is a pāyattika.

"If a bhikṣu makes an itch-covering cloth (kaṇḍupratichādana), he must make it according to measure. The measure herein is four spans of the Buddha in length and two spans in width. If it exceeds that and is finished, it is a pāyattika.

"If a bhikṣu makes a rainy-season bathing cloth (varṣāśāṭīcīvara), he must make it according to measure. The measure herein is six spans of the Buddha in length and two and a half spans in width. If it exceeds that and is finished, it is a pāyattika.

"If a bhikṣu makes a robe equal to the measure of the Buddha's robe—the measure herein is ten spans of the Buddha in length and six spans in width, which is the measure of the Buddha's robe—if it exceeds that and is finished, it is a pāyattika. (90)