Code of Discipline for Monks (XCT-MU-BU-PM)

Pācittiya 83

Whatsoever monk, when at the half- month the Prātimokṣa-sūtra is being recited, should say thus: “O brethren, now for the first time do I notice that ‘this’ rule is embodied in the Scripture and is included in it”; and if other monks should observe concerning that monk thus: “This monk has sat at the recitation of the Prātimokṣasūtra twice or thrice, not to say oftener, he should not be overlooked for betraying this ignorance, but he should be dealt with according to the law for the offence he has committed”; regret should be expressed for him thus: “O brother, this is an evil, this is a loss to you that when the Prātimokṣasūtra is recited you do not listen to it with reverence, you do not consider it something superior and holy you do not attend to it with care, you do not get it impressed in your mind, you do not incline your ear to it, and you do not meditate on it with all your hearts” The monk for whom the regret is expressed commits a transgression which requires Expiation.

Pācittiya 84

Whatsoever monk causes a needle-case to be made of ivory, bone or horn commits a transgression which requires Expiation. The needle-case so made should be broken

Pācittiya 85

When a monk is having a bedstead or chair made for the monkhood he should make its legs eight fingers in height, according to the Buddha’s fingers, exclusive of the portion inside the bed or chair. He who exceeds that limit commits a transgression which requires Expiation.

The excessive portion of the bedstead or chair so made must be cut off.

Pācittiya 86

Whatsoever monk makes or causes to be made for the monkhood a bedstead or chair stuffed with cotton, commits a transgression which requires Expiation.

From the bedstead or chair so stuffed, cotton should be taken out.

Pācittiya 87

When a monk prepares a carpet to sit upon, it must be of the right measure. Herein this is the right measure, viz. two of Buddha’s spans in length, one and a half in breadth and one span in the borders. If he exceeds that limit he commits a transgression which requires Expiation.

The excessive portion of the carpet so made should be cut off.

Pācittiya 88

Whatsoever monk is to make a cloth to cover itches it must be made of the right measure. Herein this is the right measure of the itch-covering cloth: in length four spans and in width two spans, according to the Buddha’s span. If he exceeds that limit he commits a transgression which requires Expiation.

The excessive portion of the cloth so made should be cut off.

Pācittiya 89

If a monk is to make a garment for the rainy season it must be of the right measure. Herein this is the right measure of the rain-garment: in length six spans and in breadth two spans and a half, according to the Buddha’s span. If he exceeds that limit he commits a transgression which requires Expiation.

The excessive portion of the garment so made should be cut off.

Pācittiya 90

Whatsoever monk in going to have a robe made of tne dimensions of the Sugata’s robe makes it larger, commits a transgression which requires Expiation.

Herein this is the measure of the Sugata’s robe: in length ten spans and in breadth six spans, according to the Sugata’s span.

O brethren, I have recited the ninety rules regarding transgressions which require Expiation. In this respect do I ask my brethren: “Are you perfectly pure?” A second time and a third time do I ask my brethren: “Are you perfectly pure?” The bretheren are perfectly pure in respect of them. Therefore they do not say anything. So do I understand.

Rules regarding Matters to be confessed

Summary:
Village, another house, learner’s household and solitary place. The rules of confession as to these four matters were proclaimed by Buddha, the beneficent speaker.

Here are, O bretheren, four rules regarding matters to be Confessed as known from the Prātimokṣa-sūtra recited each half-month.

Pātidesanīya 1

Whatsoever monk, when a nun not related to him is on the highway during her visit to a village for alms, accepts from her with his own hand food, either soft or hard, and drinks or eats it, should go to a grove outside and make a confession to the monks thus: “O brethren, I have perpetrated a low and unbecoming act which ought to be confessed and so do I confess it.” This is a matter which ought to be Confessed.

Pātidesanīya 2

When many monks invited to a layman’s house are eating, if a certain nun staying there says: “Here give soup, here give rice, here give pulses, here give again”, she should be exhorted by the monks thus: “Stand aside, sister, for a while until the monks should finish eating.” If even a single monk does not dare to exhort the nun in the above way, then all those monks going to an outside grove should make a confession to the monks thus: “O brethren, we have committed a low and unbecoming act which ought to be confessed and so do we confess it.” This is a matter which ought to be Confessed.

Pātidesanīya 3

Whatsoever monk accepts with his own hand food, either soft or hard, in a learner’s household which has been declared by the monkhood to be under learner’s regulations, without having been previously invited, and drinks or eats it, should go to an outside grove and make a confession to the monks thus: “O brethren, I have committed a low and unbecoming act which ought to be confessed and so do I confess it.” This is a matter which ought to be Confessed.

Pātidesanīya 4

Whatsoever monk, while he is dwelling in a hermitage situated in a region which is solitary, insecure and beset with various dangers, accepts food, soft or hard, of which he was not previously informed, in the outside grove the life of the man who offers food being thus exposed to danger, and drinks or eats it, should go to the outside grove and make a confession to the monks thus: “O brethren, I have committed a low and unbecoming act which ought to be confessed and so do I confess it.” This is a matter which ought to be Confessed.

O brethren, I have recited the four rules regarding matters which ought to be Confessed. In this respect do I ask my brethren: “Are you perfectly pure therein?” A second time and a third time do I ask my brethren “Are you perfectly pure therein?” The brethren are perfectly pure therein. Therefore they do not say anything. So do I understand.

Many Rules which must be Learnt

Chapter 1

Summary:
Seven rules regarding the under-garment, three rules regarding the upper-garment, five rules regards the belting, etc., five rules regarding the head-cover, etc., five rules regarding jumping, etc., five rules regarding the body, etc., nine rules regarding sitting down, and eight rules regarding giving and taking.

O brethren, here are many rules which must be Learnt as known from the Prātimokṣasūtra recited each half-month.

Śaikṣa 1

I shall put on my under-garment all around me.

Śaikṣa 2

I shall put on my under-garment so that it is not tucked up too much.

Śaikṣa 3

I shall put on my under-garment so that it is not let down too much (to drag on the ground).

Śaikṣa 4

I shall put on my under-garment so that it does not hang down like the trunk of an elephant.

Śaikṣa 5

I shall put on my under-garment so that it is not folded up like the leaf of a palm tree.

Śaikṣa 6

I shall put on my under-garment so that it does not appear like the beards of barley.

Śaikṣa 7

I shall put on my under-garment so that it does not appear like the expanded head of a snake.

Śaikṣa 8

I shall put on my upper-garment all around me.

Śaikṣa 9

I shall put on my upper-garment so that it is not tucked up too much.

Śaikṣa 10

I shall put on my upper-garment so that it is not let down too much.

Śaikṣa 11

I shall go admidst the houses with my clothes well tied.

Śaikṣa 12

I shall go admidst the houses with my clothes well put on.

Śaikṣa 13

I shall go admidst the houses speaking few words.

Śaikṣa 14

I shall go admidst the houses without moving my eyes hither and thither.

Śaikṣa 15

I shall go admidst the houses looking only as high as a yoke.

Śaikṣa 16

I shall go admidst the houses without covering my head.

Śaikṣa 17

I shall go admidst the houses without making any grimaces.

Śaikṣa 18

I shall go admidst the houses without pressing my head to my shoulders .

Śaikṣa 19

I shall go admidst the houses without folding together my hands upon my neck.

Śaikṣa 20

I shall go admidst the houses without folding together my hands upon my arms.

Śaikṣa 21

I shall go admidst the houses without taking any jump.

Śaikṣa 22

I shall go admidst the houses without stretching my limbs.

Śaikṣa 23

I shall go amidst the houses without squatting.

Śaikṣa 24

I shall go amidst the houses without leaning on my breast.

Śaikṣa 25

I shall go amidst the houses without leaning to my side.

Śaikṣa 26

I shall go amidst the houses without jerking my body.

Śaikṣa 27

I shall go amidst the houses without shaking my hands.

Śaikṣa 28

I shall go amidst the houses without moving my head.

Śaikṣa 29

I shall go amidst the houses without putting together my arms.

Śaikṣa 30

I shall go amidst the houses without complicating my hands.

Śaikṣa 31

While amidst the houses I shall not sit down on a couch without being invited.

Śaikṣa 32

While amidst the houses I shall not occupy a seat without an examination of it.

Śaikṣa 33

While amidst the houses I shall not get down on a seat with the weight of my whole body.

Śaikṣa 34

While amidst the houses I shall not sit down laying my feet one above the other.

Śaikṣa 35

While amidst the houses I shall not sit down laying my thighs one above the other.

Śaikṣa 36

While amidst the houses I shall not sit down laying my ankles one above the other.

Śaikṣa 37

While amidst the houses I shall not sit down contracting my feet.

Śaikṣa 38

While amidst the houses I shall not sit down stretching out my feet.

Śaikṣa 39

While amidst the houses I shall not sit down making my genitals visible.

Śaikṣa 40

I shall take my meal in a decent manner.

Śaikṣa 41

I shall not cover my meal.

Śaikṣa 42

I shall not make my bowl brimful with sauce.

Śaikṣa 43

I shall look into the bowl and its borders.

Śaikṣa 44

I shall not hold forth the bowl until the meal, hard or soft, has come.

Śaikṣa 45

I shall not out of greediness cover up the rice with sauce.

Śaikṣa 46

I shall not out of greediness cover up the sauce with the rice.

Śaikṣa 47

I shall not hold a bowl (plate) over the meal, hard or soft.

Chapter 2

Summary:
Six rules regarding good eating, five rules regarding tsu-tsu, etc., and five rules regarding the licking of hand, etc.

Śaikṣa 48

I shall eat up my meal in a handsome manner.

Śaikṣa 49

The bits eaten shall not be too small.

Śaikṣa 50

The bits eaten shall not be too large.

Śaikṣa 51

The bits eaten shall be of a moderate size.

Śaikṣa 52

The mouth shall not be opened wide until the bits have been eaten up.

Śaikṣa 53

Nothing should be spoken while the mouth is filled with the bits.

Śaikṣa 54

I shall not make tsu-tsu noise.

Śaikṣa 55

I shall not make cag-cag noise.

Śaikṣa 56

I shall not make hu-hu noise.

Śaikṣa 57

I shall not make phu-phu noise.

Śaikṣa 58

I shall not eat by lolling out my tongue.

Śaikṣa 59

I shall not prefer one kind of corn to another.

Śaikṣa 60

I shall not prefer one kind of taste to another.

Śaikṣa 61

I shall not plaster my cheeks (with the remains of food).

Śaikṣa 62

I shall not lick my palate.

Śaikṣa 63

I shall eat without cutting my mouthfuls into several pieces.

Śaikṣa 64

I shall not lick my hand.

Śaikṣa 65

I shall not lick my bowl.

Śaikṣa 66

I shall not shake my hands.

Śaikṣa 67

I shall not shake my bowl.

Śaikṣa 68

I shall not eat my food making it a sort of pagoda.

Chapter 3

Summary:
Four rules relating to upbraiding, etc., ten rules relating to the begging bowl, five rules as to standing, etc., five rules regarding the covered head, etc., five rules regarding the wearing of braided hair, etc., five rules regarding the riding on an elephant, etc., six rules regarding the holding of a staff, etc in the hand, and four rules for the sick.

Śaikṣa 69

I shall not look on the bowl of a monk that sits by me with an intention of criticizing him.

Śaikṣa 70

I shall not take into my hand a water-pot while my hand is soiled with the leavings of a meal.

Śaikṣa 71

I shall not pour out water soiled with the leavings of meal on a monk that sits by me.

Śaikṣa 72

I shall not pour out water soiled with the leavings of a meal into (the inner court of) a house without the permission of the master of the house.

Śaikṣa 73

I shall not pour out the remains of a meal from the inside of my bowl.

Śaikṣa 74

I shall not place my bowl on the ground without any support.

Śaikṣa 75

I shall lay my bowl not on a precipice, nor in an abyss, nor on a steep declivity.

Śaikṣa 76

I shall not wash my bowl in a standing posture.

Śaikṣa 77

I shall wash my bowl not on a precipice, nor in an abyss, nor on a steep declivity.

Śaikṣa 78

I shall not fetch water in my begging bowl from a rapid river drawing it against the current.

Śaikṣa 79

Standing I shall not teach Dharma to a person who remains sitting, unless he is sick.

Śaikṣa 80

I shall not teach Dharma to a person who remains lying down, unless he is sick.

Śaikṣa 81

Sitting on a low seat I shall not teach Dharma to a person who occupies a high seat, unless he Is sick.

Śaikṣa 82

While going behind I shall not teach Dharma to a person who goes before me, unless he is sick.

Śaikṣa 83

Walking on the edge of a road I shall not preach religion to a person who is walking on the road, unless he is sick.

Śaikṣa 84

I shall not teach Dharma to a person whose head is covered, unless he is sick.

Śaikṣa 85

I shall not teach Dharma to a person whose garment is tucked up, unless he is sick.

Śaikṣa 86

I shall not teach Dharma to a person who is embracing another, unless he is sick.

Śaikṣa 87

I shall not teach Dharma to a person who folds his hands together upon his neck, unless he is sick.

Śaikṣa 88

I shall not teach Dharma to a person who folds up his arms, unless he is sick.

Śaikṣa 89

I shall not teach Dharma to a person who wears braided hair, unless he is sick.

Śaikṣa 90

I shall not teach Dharma to a person who wears a cap, unless he is sick.

Śaikṣa 91

I shall not teach Dharma to a person who has a diadem on his head, unless he is sick.

Śaikṣa 92

I shall not teach Dharma to a person who has a garland round his head, unless he is sick.

Śaikṣa 93

I shall not teach Dharma to a person whose head is wrapped round, unless he is sick.

Śaikṣa 94

I shall not teach Dharma to a person who is mounted on an elephant, unless he is sick.

Śaikṣa 95

I shall not teach Dharma to a person who is mounted on a horse, unless he is sick.

Śaikṣa 96

I shall not teach Dharma to a person who is carried in a palanquin, unless he is sick.

Śaikṣa 97

I shall not teach Dharma to a person who is sitting in a carriage, unless he is sick.

Śaikṣa 98

I shall not teach Dharma to a person who puts on high-heeled shoes, unless he is sick.

Śaikṣa 99

I shall not teach Dharma to a person who holds a staff in his hand, unless he is sick.

Śaikṣa 100

I shall not teach Dharma to a person who holds an umbrella in his hand, unless he is sick.

Śaikṣa 101

I shall not teach Dharma to a person who holds a weapon in his hand, unless he is sick.

Śaikṣa 102

I shall not teach Dharma to a person who holds a sword in his hand, unless he is sick.

Śaikṣa 103

I shall not teach Dharma to a person who holds a battle-axe in his hand, unless he is sick.

Śaikṣa 104

I shall not teach Dharma to a person who puts on a coat of mail, unless he is sick.

Śaikṣa 105

I shall not discharge ordure and urine in a standing posture, unless I am sick.

Śaikṣa 106

I shall not cast ordure, urine, spittle, snivel, snot or vomited matter into the water, unless I am sick.

Śaikṣa 107

I shall not cast ordure, urine, spittle snot or vomited matter into a place covered with green grass, unless I am sick.

Śaikṣa 108

I shall not climb higher on a tree than the height of a full-grown man, unless I am urged by any danger.

O brethren, I have recited the many rules which must be Learnt. In respect of them I ask: “Are you perfectly pure therein?” A second time and a third time I ask: “Are you perfectly pure therein!” In this matter the brethren are perfectly pure, therefore they do not say anything. So do I understand.

Seven Rules for the Settlement of Disputes

Summary:
In presence, by recollection, not being out of mind, by majority, by inquiry into the true nature, by covering over as with grass, and by an undertaking.

O brethren, here are the seven rules for Settling disputes known from the Prātimokṣasūtra recited each half-month.

Adhikaraṇaśamatha 1

In case of a dispute fit to be Settled in presence, the Proceedings must be conducted in the presence of the parties concerned.

Adhikaraṇaśamatha 2

In case of a dispute fit to be Settled from recollection, the Proceedings must be conducted from the recollection of the Person accused.

Adhikaraṇaśamatha 3

In case of a dispute fit to be Settled for a person who is no longer out of his mind, the proceedings must be conducted on the notion that the person is no longer out of his mind.

Adhikaraṇaśamatha 4

In case of a dispute fit to be Settled by a majority of the monks, the proceedings must be conducted by the majority

Adhikaraṇaśamatha 5

In case of a dispute fit to be Settled with an inquiry into its true nature, the proceedings must be conducted with the inquiry.

Adhikaraṇaśamatha 6

In case of a dispute fit to be Settled by being covered over as with grass, the proceedings must be conducted covering it over as with grass.

Adhikaraṇaśamatha 7

In case of a dispute fit to be Settled by an undertaking the proceedings must be conducted by the undertaking of the accused.

If disputes do arise these should be settled—perfectly settled—by means of the above-mentioned seven rules for the Settlement of disputes according to the precept, the law and the instruction of the Teacher.

O brethren, I have recited the seven rules for the Settlement of disputes. In respect of them I ask my brethren: “Are you perfectly pure therein?” A second time and a third time I ask my brethren: “Are you perfectly pure therein?" In this respect the brethren are perfectly pure. Therefore they do not say anything. So do I understand.

O brethren!

Finished is the recitation of the Introduction to the Prātimokṣasūtra.

Finished is the recitation of the four rules of Defeat.

Finished is the recitation of the thirteen rules as to suspension from Monkhood.

Finished is the recitation of the two rules regarding Undetermined Matters.

Finished is the recitation of the thirty rules regarding transgressions which involve Forfeiture.

Finished is the recitation of the ninety rules regarding transgressions which require Expiation.

Finished is the recitation of the four rules regarding matters which must be Confessed

Finished is the recitation of the many rules—one hundred and twelve—which must be Learnt.

Finished is the recitation of the seven rules for the Setllement of Disputes.

Bhagavān Tathāgata Arhat Samyak-sambuddha delivered these rules which belong to and are included in the Scripture.

There may arise other rules which accord with the Faith. These too you should reconcile yourselves to, agree to, rejoice in, cherish in your heart without dispute, remember and carefully observe.

Concluding Verses

The Buddhas say that patience is the excellent penance
and that it is the best Nirvana:
he is not one gone forth who injures others,
and he is not an ascetic who insults others.

Just as a person who possesses eyes
and locomotion escapes all dangers,
so do you avoid all transgressions in this world
by leading the life of a wise man.

Not to blame, not to injure,
to live restrained under the law,
to be moderate in eating,
to sleep and sit alone
and to dwell on the highest thoughts—
this is indeed the teaching of the Buddhas.

Just as a bee alights on a flower
and destroys not its colour nor its scent,
but taking a sip departs,
so let a sage dwell in his village.

A sage notices neither the perversities of others
nor what others do or leave undone,
but he should look only to his own conduct,
whether that be right or not.

A person who conceives the highest thoughts,
studies the fundamental characteristics of a saint,
and thinks continuously of peace,
attains Nirvāṇa the final repose.

Merit greatly increases in one who is charitable,
there is no enemy to one who is well restrained,
a pious person shuns all transgressions
and one whose troubles are over attains Nirvāṇa.

Not to commit any transgression,
to practise virtue and to cleanse one’s mind,
that is the teaching of the Buddhas.

Good is the restraint of the body,
the restraint in speech is good,
so good is the restraint of the mind,
restraint in all things is good.
A monk restrained in all things is freed from sorrows.

He who guards his speech, restrains his mind
and lets not these his body practice any evil—
being cleansed in his activity in these three directions—
attains the road preached by the sages.

Vipassī the perfect seer,
Sikhī the holder of a charming crest,
Viśvabhu the protector of all,
Krakucchanda the breaker of the chain of transmigration,
Kanakamuni the golden sage,
Kāśyapa the keeper of light
and Śākya-muni Gautama the god of gods—
these seven celebrated Lords of the universe,
great Protectors and wise Heroes,
taught and spread the Prātimokṣasūtra in full details.

It is revered by all the Buddhas and Śrāvakas.
By showing reverence to it do you
attain Nirvāṇa which is uncaused.

Arise, commence a new course of life,
turn to the religion of Buddha
and subdue the army of the lord of death
just as an elephant demolishes a house of reeds.

One who conscientiously practises this disciplinary doctrine,
will put an end to all sufferings
by avoiding the cycle of births.

To help one another in keeping the moral laws
and to disseminate the doctrine,
this Sutra of Prātimokṣa should be recited
and the cleansing of transgressions should be effected
by the community of monks.

Those for whom the Sutra has been recited
and for whom the cleansing of transgressions has been prescribed
should keep these moral laws,
just as a gaur preserves its tail.

Whatever merit I have achieved
by reciting the Prātimokṣasūtra,
by that may the entire world
attain the position of the Great Sage.

The Sūtra of Prātimokṣa is finished.

Translated from Sanskrit to Tibetan by Jinamitra, Vaibhāṣika teacher of Kāśmīra, with the co-operation of the Tibetan official interpreter and reviser venerable Kluji-rgyal-mtshan of the town of Cog-gru. Translated from Tibetan to English and edited by Mahāmahopādhyāya Satis Chandra Vidyabhusana: “So-sor-thar-pa; or, a Code of Buddhist Monastic Laws: Being the Tibetan version of Prātimokṣa of the Mūla-sarvāstivāda School.” Journal of the Asiatic Society of Bengal, March and April 1915, pp. 29–139.

The original article, including extensive discussion and the Tibetan text, is available on the Internet Archive. The text is in the Public Domain.

Note by Bhikkhu Sujato: For this SuttaCentral edition I have made some minor changes to the translation, in addition to adding headings and structuring the document. I have modernized some punctuation and a few archaic turns of phrase, for example replacing “sin” with “transgression”, and “preaching religion” with “teaching Dharma”.

Prepared for SuttaCentral by Bhikkhu Sujato.