![[Return Arrow]](art/arrows/retarrow.gif){kind=small}
DFCT
Translation IndexThis version of the Pratimoksa Sutra is the result of several years of thought and several additional years of actual work assembling previous renderings in various languages and studying the social context of the translation itself. Although it is well established in Buddhist scholastic circles, few practicing Buddhists give much thought to the fact that the version and origination of the Pratimoksa Sutra they use, revere, and adhere to, is known to be different from that originally used by Shakyamuni Buddha for his Sangha. Versions in Sanskrit, Pali, Tibetan and Chinese exist and are in some cases markedly different than other versions in other languages. This is not an error but a reflection of the fact that Buddhism has never clung to empty forms. Instead, Buddhism, past and present, always attempts to re-clarify its central themes in the light of whatever social and cultural milieu it finds itself.
From a traditional viewpoint, the Pratimoksa Sutra forms the framework in which the community of monks (or nuns) can interact with its members, the members of other communities and with lay Buddhists and non-Buddhists. These interactions have varied in form over the past two millennia. During this period many changes have occurred. Buddhism has moved from countries in which door to door begging is commonplace to places where it is, if not illegal, highly suspect. The culturally imposed roles of men and women and their social hierarchy have, we hope changed so that sexual discrimination, if not completely vanquished, has certainly been consigned to the darker ages. This "Westernized" version of the Pratimoksa takes those and other changes in the social climate into account, attempting, as have previous versions, to maintain the essence and function of the rules which changing the social format in which they take place.
One might well ask, why update an outmoded and outdated Sutra, why perform a ritual that was intended for another time and place. The answer, I think, is that modern western Sanghas need the roots and continuity supplied by this rite as much or more than did previous Sanghas in bygone ages. Reference to these rules will help remind the Western monk or nun of the behavior they are expected to maintain in public and in private while giving the lay Buddhist a yardstick to measure deportment that has previously been lacking in the West.
In modern practice, i.e., within the past several hundred years of so, the practice of this portion of the Vinaya Pitika has devolved into a ritual rather than a true call for confession, etc. The expectation is that when the Abbot asks "Is everyone pure in this matter?" the answer of the entire assembly will be "Yes". For those circumstances in which there is an impropriety that needs to be dealt with, the case and the person are handles by the appropriate members of the Sangha before this Rite is performed. The committee that approved this version of the Pratimoksa was composed of monks, nuns and lay persons, from various traditions.
On the first and fifteenth days of the lunar calendar, or at such other times as the Abbot or the traditions of the establishment direct, the Pratimoksa Sutra is Recited.
At the appointed time, the Assembly gathers outside the Great Shrine hall (or other suitable place). All are dressed in full robes and kesa. At the sound of the Great Bell, the Assembly forms itself into two ranks of East and West. The Precentor signals, the Hand Ch'ing is struck, and the two files turn to face each other and make the "Wen-Hsun" bow. All then turn to face the Hall. To the slow cadence of the Wooden Fish, all enter and take their accustomed places in the Eastern and Western quarters. The Abbot is the last to enter; he goes to stand before the altar where he makes a bow of full Formal Prostration and offers three sections of incense on the Precious Tripod.
After the incense is offered, the Abbot turns to face the Assembly, and at the sound of the Hand Ch'ing, all offer the Wen-Hsun bow in unison. Then the Precentor begins the recitation.
PRECENTOR:
Give Praise
ALL:
To the One who is Free from Passion, the World Honored One.
Give Praise to the Law which is Free from Delusion, the World Honored Dharma.
Give Praise to Those who have renounced the World, the World Honored Sangha.
All face altar and bow. Then the Abbot turns to face the Assembly and speaks.
ABBOT:
I now proclaim the Vinaya Dharma so that the True Law is established for all time. These Precepts are the foundation of the Unlimited, Immeasurable Ocean of the Buddha 's Vinaya. This is the medicine for removing the poison of false views. I now recite these Precepts before the Assembly. This is the Ancient Custom, begun in time without beginning and set forth again by the Buddha of each age. Therefore, let these Precepts be accepted without hesitation by all those who wish to be released from suffering. This is the teaching of the Buddha, who said: "When I enter Nirvana, this Pratimoksa will be your teacher."
PRECENTOR:
This is the Incomparable and Profoundly Exquisite Dharma. It is rare that it can be met with, even in hundreds of thousands of millions of ages.
ALL:
We are now permitted to see it.
We are now permitted to hear it.
We are now permitted to accept it.
We are now permitted to hold it.
May we truly understand the meaning of these words of the Tathagata!
ABBOT: Venerable Ones, I will now recite the Pratimoksa according to the ancient tradition of our Order. When the question is asked, let those who are assembled here listen carefully, search their hearts diligently, and answer truthfully. If there are faults, let them be heard and confessed. If there are no faults, let there be silence. By this pure silence I will know that the Venerable Ones are also pure. Three times I will ask each question, and three times you shall have time to speak or to remain silent. Those who have faults to confess but do not speak up are in violation of the Precepts, for this is a deliberate lie and therefore an obstruction to the Way. So it has been declared by the Blessed One for us to follow; thus we are given a time to become pure if we have been at fault. Know that this is the Law for this recitation.
(Parajika Rules)
ABBOT:
Venerable Ones, listen to me! These are the Four Rules that require expulsion from the Order.
1) If One of this Sangha, having been properly ordained and having accepted the Full Precepts, engages in adultery or impure conduct, defiling himself or others, such a one is expelled and cut off.
2) If One of this Sangha, having left the boundaries of the temple or monastery, takes from others, either by force or by guile, what is not freely given, and such theft is discovered so that such a one is brought before a worldly tribunal and this tribunal finds such a one to be guilty, saying "This one is a thief" or "This one has stolen by guile or fraud" .such a one is expelled and cut off.
3) If One of this Sangha, by intent or in anger, causes the death of a human being or one with the form of a human being, or employs some agent for this purpose, or by his actions or words encourages another to disregard his own life, to place his life in danger, or even to take his own life, or in any way recommends that dying is preferable to living, thus causing another's death, such a one is expelled and cut off.
4) If One of this Sangha, having no true understanding or knowledge, boasts of having attained the "Law above Men" or says: "I have the complete perfect enlightenment, the Treasury of the True Dharma Eye," and if such a one at another time, whether asked or unasked, desiring absolution says: "Indeed, I neither know nor do I understand; when I claimed thus to know I was speaking falsely," unless this first was spoken because of pride, such a one is expelled and cut off. O Venerable Ones, I have recited the four laws requiring expulsion. Whoever has committed one or another of these faults may not dwell or eat with this Sangha. As he was before, so he is after. Such a one has acquired the guilt that demands exclusion and ought not to live as a member of the Order. Therefore I ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in this? A third time I also ask: Are all in this Assembly pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.
Venerable Ones, I now recite the thirteen laws verging on expulsion which require open confession before the Assembly and absolution by the Assembly.
1) If One of this Sangha by pampering lustful thoughts is conquered by them, wantonly dissipating his energy, except in a dream, let such a one be suspended.
2) If One of this Sangha comes into contact with another person and touches them in a way that encourages lustful desires and a perverted mind in himself or this other, let such a one be suspended.
3) If One of this Sangha, having a corrupt mind, speaks to another in such a way as to corrupt that one also, encouraging adulterous conduct, let such a one be suspended.
4) If One of this Sangha, having a corrupt mind and lustful desires, advocates sexual favors saying: "Honored One, this is the highest act, that you minister to me who is pure in the Dharma and follows the Path of Virtue, " let such a one be suspended.
5) If One of this Sangha acts as an intermediary, bringing a man and a woman together, whether for the purpose of marriage or for a single act of intercourse, let such a one be suspended.
6) If One of this Sangha builds a house for personal use, care must be taken that it is no more than twelve of the Buddha's spans in length and seven of the Buddha's spans in width. Members of the Order should also be brought to the site so they might see it and discern that it does not require destruction and that it is good for wandering about, with access neither difficult nor dangerous. If such a one does not observe these regulations, let such a one be suspended.
7) If One of this Sangha causes the construction of a large house for the Sangha, having donors to bring this about, Members of the Order should be brought to the site so they might see it and discern that it does not require destruction and that it is good for wandering about, with access neither difficult nor dangerous. If such a one does not observe these regulations, let such a one be suspended.
8) If One of this Sangha, due to anger or hostility, falsely accuses another of breaking the Precepts which call for expulsion, and at later time, either asked or unasked, confesses that the charge was made in malice, let such a one be suspended.
9) If One of this Sangha, being angry or resentful, takes one matter and calls it another so as to be able to falsely accuse another of breaking Precepts which call for expulsion, and at a later time, whether asked or unasked, confesses that the charge was made in malice. let such a one be suspended.
10) If One of this Sangha attempts to divide a Sangha which is harmonious or takes up a legal question so as to cause the taking of sides and persists in such a course, this one should be spoken to thus: "Venerable One, do not continue in this way, causing a division in this harmonious Sangha. Let us come to terms so as to be united and without dispute, dwelling peacefully, learning from one Master, being like milk and water, illuminating the Buddha's Dharma." If this one then abandons that course, that is good. But if this one does not give up that course, let him be questioned and admonished by others—once, twice, even three times; if even at the third time such a one abandons that course, that is good. Should such a one, having been spoken to in this way three times, not abandon that course, let such a one be suspended.
11) If there are comrades of one such as was spoken of in the previous rule and these comrades side with and follow the schism-minded one, saying to others: "Venerable Ones, do not speak of this one, neither good nor bad, for this one speaks according to the Dharma and Vinaya; this one speaks knowledgeably and what pleases this one pleases us also," then these comrades should be spoken to thus: "Venerable Ones, do not speak this way. The maker of schisms does not speak according to the Dharma or Vinaya. Do not say such a one speaks knowingly; likewise do not take delight in this division of the Sangha. Instead, among us should be harmony and the desire to see harmony, peace without disorder, learning from one Master, being like milk and water, illuminating the Buddha's Dharma." If they then abandon that course, that is good. But if they do not give up that course, let them be questioned and admonished by others-once, twice, even three times; if even at the third time such ones abandon that course, that is good. Should they, having been spoken to in this way three times, not abandon that course, let such ones be suspended.
12) If One of this Sangha lives in a fixed place, dependent on a household or community, and pollutes this living place by impure conduct so that all may see or hear of it, such a one should be told: "Venerable One, your conduct is disorderly and you bring disgrace upon yourself and the Order by your impure living. All men see and speak of it. Now you must leave this place; depart and go elsewhere so that this disgrace is ended." If such a one replies to this admonition: "Venerable Ones, this Sangha is one-sided and foolish. Others have faults more serious than my own, yet no one speaks of them. I shall go my own way and you should do likewise," then such a one should be spoken to thus: "Venerable One, do not defame the Order in this way; do not say that this Sangha contains such persons. It is your conduct which is seen and spoken of to the discredit of all." Should such a one who is thus admonished thereupon leave this place and return to Pure Living, that is good; but should there be need for further admonition beyond the second and third time, let such a one be suspended.
13) If One of this Sangha, being of bad disposition, refuses to be spoken to according to the Dharma and the Vinaya, and if such a one when admonished on this account says, "Venerable Ones, do not speak to me of these matters, not of the good nor of the bad, and I will also not speak of these things to you, " let such a one be spoken to thus: "Venerable One, do not refuse to be spoken to. One who cannot be spoken to is not in accord with the Dharma and Vinaya; therefore do not be one like this. It is better that you be spoken to in accord with the Dharma and Vinaya, for it is by admonishing and helping one another that faults are discovered and eliminated. How else can this Sangha be in harmony with the Dharma of the Tathagata, the Blessed One; how else can we be bound together? Venerable One, do not thus separate yourself from this principle." If such a one, having been spoken to thus, abandons this course, that is good. If not, let such a one be admonished for a second and third time, and if the course is abandoned, that is good. But should such a one after even a third admonition not abandon this course, let such a one be suspended.
Venerable Ones, I have recited the thirteen Dharmas requiring
suspension; the first nine call for immediate suspension, the others after
three admonitions. If One of this Sangha has broken these Dharmas, willfully
concealing it, such a one should be placed in isolation for a period equal
to the period of concealment; willingly or unwillingly should such a one
be so confined. When the isolation period is ended, let such a one spend six
nights undergoing joyful confession, repentance and reflection. When these
six nights are completed, then with clear mind such a one should be summoned
and, in accord with this Dharma, should be absolved. Twenty Pure Ones of this
Sangha may absolve such a one; however, if there is but one less than twenty,
there is no absolution and those who would conduct absolution with less that
the full number shall be called blameworthy. This is the dharma. I now ask
you: Are you completely pure in these things? A second time I ask: Are you
completely pure? A third time also I ask: Are you completely pure in these
things? Since there is silence, I understand that this Sangha is completely
pure in these things.
Venerable Ones, I now recite the two unfixed dharmas.
1) If One of this Sangha secretly goes with a member of the other sex to a place of concealment to commit an unchaste and adulterous act and, having been seen in this activity by a trustworthy householder who has taken the Five Precepts, is accused by this householder of an act that requires either expulsion, suspension or confession and absolution, and the one so accused admits the truth of the accusation, let such a one be dealt with according to the seriousness of the accusation, either by expulsion, suspension, or confession and absolution. This is the rule in this case.
2) If One of this Sangha secretly consorts with a member of the other sex and, having been seen where the commission of an unchaste and adulterous act is impossible but where impure pure speech is convenient, is accused by a trustworthy householder who has taken the Five Precepts of an act that requires either suspension confession and absolution, and the one so accused admits the truth of the accusation, let such a one be dealt with according to the severity of the offense, either by suspension or confession and absolution. This is the rule in this case. Venerable Ones, I have recited the two unfixed dharmas. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.
Venerable Ones, I now recite the thirty rules requiring confession and forfeiture.
1) One of this Sangha, living in commune, who receives robes in addition to those merit robes ceremonially bestowed at the close of the summer retreat may retain them up to ten days without consecration. One who keeps them more than ten days must confess the fault and forfeit the property.
2) One of this Sangha, living in who, having received robes ceremonially at the close of the summer retreat, leaves the robes or any part of them someplace outside the confines of the community without the approval of the Prior of the Assembly or one senior to the Prior must confess the fault and forfeit the property.
3) One of this Sangha, living in commune, who has a full set of robes and at a time after the ceremonial bestowal of robes at the end of the summer retreat is offered material for making an additional robe may accept the material, but must complete the robe quickly. If the material is insufficient or the robe is incomplete, up to a month may be allowed to make up the deficiency or complete the robe. One who keeps the material or the uncompleted robe longer than a month must confess the fault and forfeit the property.
4) One of this Sangha, living in commune, who accepts a robe or the cloth for a robe from a junior of this Sangha who is not a relative, except as an equal or justifiable exchange, must confess the fault and forfeit the property.
5) One of this Sangha who has an old robe cleaned, repaired or mended by a junior of this Sangha who is not a relative must confess the fault and forfeit the property.
6) One of this Sangha who asks a householder who is not a relative for a robe, except under special circumstances, must confess the fault and forfeit the property. The special circumstances are when one's robe has been lost, stolen, destroyed, or become unsuitable for wear.
7) One of this Sangha who, under such circumstances, asks for a robe from an unrelated faithful householder may receive a replacement equal to that which was lost, stolen, destroyed or unsuitable. One who accepts robes in excess of this must confess the fault and forfeit the property.
8) If a householder has collected the price of a robe, intending to present a robe to a certain one of this Sangha who is not a relative, and this same one, uninvited or not knowing of the householder' s intentions, goes to this householder and says, "Excellent Friend, it would be quite good of you to purchase a robe for me, " and thereafter receives this robe, such a one must confess the fault and forfeit the property.
9) If several householders have collected the prices of several robes, intending to purchase robes for those of this Sangha who are unrelated to them, and one of the Sangha approaches them uninvited and says, "Excellent Friends, it is good of you to purchase robes for this Sangha; it would be quite good for all if the prices for two robes were combined so that one robe of superior quality could be purchased; likewise it would be excellent if I were to be given such a superior robe," and thereafter receives this robe, such a one must confess the fault and forfeit the property.
10) If a householder sends the price of a robe to a certain one of this Sangha living in commune and this gift arrives at the wrong time for receiving new robes, the one to whom the gift was sent should direct the giver thus: "Honored One, I thank you for this excellent gift, but because it is not the time for acquiring a new robe it is improper for me to accept it. However, there is one among this Sangha who holds such gifts in trust so that they may be given at the proper time. If you are still of a mind to give me this gift, send it to the Prefect of this Assembly and at the proper time I shall receive your gift." If the gift is thus transmitted to the Prefect this should be reported to the final recipient by the Prefect who should say: "Venerable One, the gift price of a new robe for you has been received from such and such a donor; at the proper time, come to me and your robe shall be provided." At the proper time, the one for whom the gift was given shall go to the Prefect so as to remind the Prefect of the need and gift. A person may go once, twice, even three times to remind the Prefect, and if the robe is thus presented, this is good; if the robe is not presented, the person may return and stand before the Prefect in silent admonition and then go away, this also for once, twice or even three times. If the Prefect recollects the debt, well and good. If the debt is unremembered and thus unpaid and the robe not given, one who goes an additional time and thus receives the robe must confess the fault and forfeit the property. If both the three verbal requests and the three silent admonitions fail to obtain the robe, the one for whom the gift was intended should inform the worthy person who made the offering, saying: "Honored One, the gift price for a robe which you sent to me some time ago and which you entrusted to the Prefect has not been used for the purpose intended. You should inquire into this and reclaim your gift, lest the offering be wasted." This is the correct rule for this sort of affair.
11) One of this Sangha who makes or purchases a mat or coverlet of silk must confess the fault and forfeit the property.
12) One of this Sangha who makes or purchases a mat or coverlet of luxurious or costly material must confess the fault and forfeit the property.
13) If One of this Sangha makes or purchases a mat or coverlet, let it be of sturdy material and of a dull color, as brown or gray; one who uses any other material must confess the fault and forfeit the property.
14) One of this Sangha who acquires a new mat or coverlet must retain and use this item for six years. One who for any reason comes to possess a new mat or coverlet prior to six years without the express permission of the Sangha must confess the fault and forfeit the property.
15) One of this Sangha who makes or purchases a new sitting cushion should take a piece of old cloth from a worn out sitting cushion, this piece to be one span in length and the same in width, and attach it to the new cushion so as to alter its new appearance. One who, in preparing a new cushion, does not follow this rule must confess the fault and forfeit the property.
16) A Wandering One of this Sangha may acquire a wool fleece or other cloth, as much as is needed, and if there is no one else to carry it, may carry it for a distance of thirty miles . One who carries excess baggage further than this must confess the fault and forfeit the property.
17) One of this Sangha who has an unrelated person who is junior to them wash, dye or card a wool fleece or otherwise prepare other cloth must confess the fault and forfeit the property.
18) One of this Sangha, living in commune but not assigned this duty on behalf of all, who takes or instructs another to receive any monies or precious metals for use as monies must confess the fault and forfeit the property.
19) One of this Sangha who engages in buying and selling as if he were a merchant must confess the fault and forfeit the good or proceeds.
20) One of this Sangha who deals in monies or pledges of money or property on his own behalf must confess the fault and forfeit the property.
21) One of this Sangha who gains an extra rice bowl may keep it for up to ten days without consecration and without receiving it officially. One who keeps it longer than ten days must confess the fault and forfeit the property.
22) One of this Sangha who, having taken up a desire for something excellent, acquires a new bowl when their old bowl is fit for use and has not been repaired in more than five places must confess the fault and forfeit the bowl. The bowl is forfeited in this way: the Assembly is gathered and the bowls of all compared. When the least bowl in the Assembly is determined, the new bowl is given in place of it and the least bowl given to the one at fault. This bowl is for this one and should not be changed or replaced until it is entirely broken. This is the correct way.
23) One of this Sangha who, having begged cloth or the makings of cloth, has a robe made from these materials by a weaver or tailor who is not a relative, thus incurring an indebtedness, must confess the fault and forfeit the property.
24) If a householder has sent to a tailor to have a robe made for a certain one of the Sangha and if that one, not yet having received the robe, goes to the tailor uninvited and says to him: "This garment is for me and I ask that you do superior work on it; indeed, for superior work I shall give you an additional price," this one of the Sangha is at fault. One who does this must pay the extra price, even if he must go without in order to pay, and upon receiving the robe must confess the fault and forfeit the property.
25) One of this Sangha who gives a robe to another of this Sangha and then at a later time, due to anger or disagreement, takes back the robe or causes it to be taken back, saying, "I did not give this to you," must confess the fault and forfeit the robe to the one to whom it had been given.
26) One of this Sangha who is ill may store up, hold and use medicine in the form of clarified butter, oil, honey or molasses for up to seven days. If such a one is thus cured, it is good; if not, such a one should report this illness to the Prefect so that correct steps can be taken. One who, after the seven days, does not report the illness but continues to hold and use these items must confess the fault and forfeit the property.
27) One of this Sangha, when it is but a month to the change of seasons, may search out suitable robes for the new season and, having found them, may, a half month before the change, begin to wear them. One who searches out robes for the changing season or, having found such robes, wears them prior to this time must confess the fault and forfeit the property.
28) If One of this Sangha unexpectedly receives a new robe at a time within ten days of the ceremonial time for robes at the end of summer retreat, such a one may retain this robe, laying it the aside until the ceremonial time so that it can be correctly presented. One who receives a robe before these ten days must confess the fault and forfeit the property.
29) One of this Sangha, either one who wanders or one who resides in commune, who, at the end of the Summer Retreat, after the fifteenth day of the eighth month, removes to some distant spot which may be fearful or dangerous may lay aside one or another of the three robes in a safe place as with a householder. In this way a robe may be left for up to six nights, but more than this is improper and one who leaves a robe longer than six nights must confess the fault and forfeit the property.
30) One of this Sangha who, having learned that persons desire to give Alms to the Assembly, intercedes and by whatever means is the sole recipient of the Alms, or takes and uses property of the Assembly as if it were personal property must confess the fault and forfeit the property.
Venerable Ones, I have recited the thirty rules requiring confession
and forfeiture. I now ask you: Are you completely pure in these things? A second
time I ask: Are you completely pure in these things? A third time also I ask:
Are you completely pure in these things? Since there is silence, I understand
that this Sangha is completely pure in these things.
Venerable Ones! I now recite the ninety rules that require confession and absolution.
1) If One of this Sangha tells a willful lie, this requires confession and absolution.
2) If One of this Sangha slanders or speaks insultingly of any person, this requires confession and absolution.
3) If One of this Sangha is guilty of hypocritical speech, this requires confession and absolution.
4) If One of this Sangha knowingly reopens a legal question that has been resolved according to Dharma and Vinaya, merely for the sake of reopening a question, this requires confession and absolution.
5) If One of this Sangha, not the supervisor of a temple, teaches the Dharma to one outside the Order and of the opposite sex in excess of five or six sentences, except in the presence of a discreet person, this requires confession and absolution.
6) If One of this Sangha teaches the Dharma, step by step, to an unordained person, this requires confession and absolution.
7) If One of this Sangha speaks of the offenses of a member of the Order to one who is not ordained, this requires confession and absolution.
8) If One of this Sangha speaks of the laws beyond the reach of men to one who is not ordained, even though what is said is the truth, this requires confession and absolution.
9) If One of this Sangha, having first given consent to the distribution of the Sangha's property, later objects saying, "The Venerable Ones, for the sake of friendship, seek to confiscate for their personal use accumulated property which belongs to this Sangha, " this requires confession and absolution.
10) If One of this Sangha, referring to this Pratimoksa, says, "Venerable Ones, what is the use of continually reciting these precepts; doing so only causes remorse, sorrow, confusion, and distress among the Order, " thus reviling the Precepts, this requires confession and absolution.
11) If One of this Sangha destroys and wastes various seeds and vegetables, this requires confession and absolution.
12) If One of this Sangha is vexing or abusive, this requires confession and absolution.
13) If One of this Sangha violates orders, this requires confession and absolution.
14) If One of this Sangha, living in commune, leaves his belongings in an improper place, setting them down and leaving them, not putting them away in a correct place, except with permission from a superior, this requires confession and absolution.
15) If One of this Sangha, having the use of the property of the Order, leaves it in an improper place, setting it down and leaving it, not putting it away in a correct place, except with permission from a superior, this requires confession and absolution.
16) If One of this Sangha, due to anger with another and disliking of the other's presence, throws out or causes this other one to be thrown out of a common residence belonging to the Order, this requires confession and absolution.
17) If One of this Sangha, knowing that some particular place is usually occupied by another of the Order, takes it, saying, "If this other one wants me to give up this place, let them tell me so," having no reason other than to cause discomfiture, this requires confession and absolution.
18) If One of this Sangha sits or sleeps in an elevated place on a chair or bed with loose or removable legs, thus endangering those below, this requires confession and absolution.
19) If One of this Sangha causes water to be poured or sprinkled out, knowing that the water contains living creatures who will thus be harmed, this requires confession and absolution.
20) If One of this Sangha in building a place of meditation uses excess materials, thus wasting those things provided, this requires confession and absolution.
21) If a Bhiksu, not having a commission to do so, instructs or admonishes Bhiksunis, this requires confession and absolution.
22) If a Bhiksu, even having a commission to do so, instructs or admonishes Bhiksunis at an unseemly hour, this requires confession and absolution.
23) If One of this Sangha says to others, "The Bhiksunis are being admonished for some worldly purpose," this requires confession and absolution.
24) If One of this Sangha, as a personal favor and not in exchange, gives a robe to an unrelated junior, this requires confession and absolution.
25) If One of this Sangha, as a personal favor and not in exchange, makes a robe for an unrelated junior, this requires confession and absolution.
26) If a Bhiksu and Bhiksuni travel together, except on allowed occasions, this requires confession and absolution. The allowed occasions are when traveling in the company of others or when there is the possibility of danger. This is the rule.
27) If a Bhiksu and a Bhiksuni who are not related board a single boat together, to go either upstream or downstream, except to cross to the opposite shore, this requires confession and absolution.
28) If One of this Sangha sits with an unrelated person of the opposite sex in secret or in a concealed spot, this requires confession and absolution.
29) If One of this Sangha stands or sits in secret with another of this Assembly of the opposite sex, this requires confession and absolution.
30) If One of this Sangha accepts food that has been procured by another, unless the donor knows that the food is for both, this requires confession and absolution.
31) One of this Sangha who is not ill may eat Alms food at an eating house for one day without traveling further. Taking a second day's meal requires confession and absolution.
32) Eating at an improper time, except on special occasions, requires confession and absolution. The special occasions are times of illness, hard work, travel, special rites, or a special meal made for all by a donor. This is the rule.
33) If One of this Sangha, living in commune, is absent from the common meal, except on special occasions, this requires confession and absolution. The special occasions are times of illness, hard work, travel, special rites, or a special meal made for all by a donor. This is the rule.
34) One of this Sangha who goes to the home of an Almsgiver and is earnestly invited to eat may take as much as two or three bowlfuls; then, on returning to the Temple, such a one should divide this food with the others there. Taking more than two or three bowlfuls, except in the case of sickness, requires confession and absolution.
35) If One of this Sangha who has eaten what is offered and risen from the seat later accepts other food which is not left over from the meal that had been given, this requires confession and absolution.
36) If One of this Sangha, in seeking to annoy, invites another of the Order to eat food which is not left over, thus causing the other to be at fault, this requires confession and absolution.
37) If One of this Sangha eats at a forbidden hour, this requires confession and absolution.
38) If One of this Sangha eats spoiled or sour food, this requires confession and absolution.
39) If One of this Sangha, living in commune, partakes of food not given, except as prescribed as medicine by one who is qualified to treat illness, this requires confession and absolution.
40) These are foods declared by the Blessed One to be excellent: milk, cheese, butter, fish, and meat. If One of this Sangha who is not ill, in begging, asks specifically for these foods for personal use, this requires confession and absolution.
41) If One of this Sangha personally gives food to an ascetic, this requires confession and absolution.
42) If One of this Sangha who is invited to dine with an Almsgiver goes to other places to beg, either before or afterward, not having been commissioned by a competent authority to do so on behalf of others, this requires confession and absolution.
43) If One of this Sangha, being invited to dine in a place where there are many persons of the opposite sex, remains after the meal for an unnecessary time, this requires confession and absolution.
44) If One of this Sangha sits alone with one of the opposite sex, publicly behaving as if a worldly person, this requires confession and absolution.
45) If One of this Sangha speaks to another of the Order saying, "Venerable One, let us go together and thus jointly beg and take our meal," and then having done this together says, "Go, Venerable One, your company is no longer pleasant to me," having done so thinking, "If I make my rounds with such-and-such, surely I will receive more than I would have alone," this requires confession and absolution.
46) If One of this Sangha goes to see either a battle or a disaster, for the purpose of seeing only, this requires confession and absolution.
47) One of this Sangha who for some reason is required to go amidst an army may stay no longer than two or three days. If such a one dwells among an army longer than two or three days, this requires confession and absolution.
48) If One of this Sangha, being angry or ill-tempered, strikes a blow, this requires confession and absolution.
49) If One of this Sangha, being angry or ill-tempered, threatens a blow or threatens to use a weapon or makes a threatening gesture, this requires confession and absolution.
50) If One of this Sangha knowingly conceals the grave offenses of another of this Sangha, this requires confession and absolution.
51) If One of this Sangha knowingly consumes water containing living creatures, this requires confession and absolution.
52) If One of this Sangha, being in good health, makes a fire on the ground for warmth, or causes such a fire to be made, except during the correct season, this requires confession and absolution. The correct season is that time two months prior to and two months after the year's shortest day, or when the weather is unduly inclement and such fire is needed for survival. This is the rule.
53) If One of this Sangha, having given consent for formal acts to be done by the Assembly in accord with Dharma, later, because of anger or ill-temper, raises objections or removes the consent, this requires confession and absolution.
54) If One of this Sangha lies down for more than two or three nights in the same house with unordained persons who are not related to this one, this requires confession and absolution.
55) If a Fully Ordained One of this Sangha says: "As I understand the Dharma taught by the Blessed One, indulgence in those things declared to be hindrances is not sufficient to obstruct one's progress," this one should be spoken to thus: "Venerable One, do not speak this way; do not thus cause the Dharma to be misunderstood; as the Blessed One taught, so do we follow, because it is the True Dharma." If the one thus spoken to abandons the errant view, this is good. One who does not abandon it should be spoken to up to three times, and if the errant view is then abandoned, this is good. One who does not abandon the view even after three times should be sent away from the harmonious Sangha until such time as this one is ready to confess the fault.
56) If One of this Sangha knowingly speaks or converses with a person who has not abandoned this errant view, or eats, dwells or practices with such a one, this requires confession and absolution.
57) If a Novice of the Order says: "As I understand the Dharma as taught by the Blessed One, indulgence in those things declared to be hindrances is not sufficient to obstruct one's progress, " this novice should be spoken to thus: "Do not speak this way; do not cause the Dharma to be thus slandered; as the Blessed One taught, so do we follow; this is the correct way for you and for us. " If upon being thus spoken to the novice abandons the errant view, this is good; but if not, let the novice be spoken to up to three times, and if the novice repents the errant view, this is good. But if the novice does not repent, even after the third time, let the novice be spoken to in this way: "From this day on, O Venerable One, do not say that the Blessed One, the Tathagata, the Arhat, the Fully Enlightened One is your teacher; you can not be allowed to stay with us; you are not to be counted as part of the Order; you must now leave and are thus expelled. Whatever one of this Sangha knowingly treats kindly, lives with, or practices in common with an expelled novice must repent and confess the fault.
58) If One of this Sangha, knowing that a person talks in the way described above, does not keep the Law, holds false views and refuses to forsake them, yet bestows Alms on this person, or practices, lodges, or seeks conversation with this person, this one of the Sangha must confess and be absolved.
59) If One of this Sangha, having obtained a new robe, does not disfigure it so that it can be worn without haughty demeanor, this requires confession and absolution.
60) If One of this Sangha who is not the Abbot of a Monastery or the Superior of a Temple consecrates the robes of any junior, this requires confession and absolution.
61) Half-monthly bathing was declared by the Blessed One; if One of this Sangha bathes more frequently, except on allowed occasions, this requires confession and absolution. The allowed occasions are: during the hot season, during sickness, when there is much wind, when there is much rain, when a time of work is finished, or when nothing is used up by the bathing. These are the allowed occasions.
62) If One of this Sangha, living in commune, plays, splashes or acts without proper decorum in the communal bath, this requires confession and absolution.
63) If One of this Sangha purposely deprives an animal of life, this requires confession and absolution.
64) If One of this Sangha is angry with another of the Order and does not in a short time put away this anger, this requires confession and absolution.
65) If One of this Sangha acts toward another in an unseemly manner, without consideration or decorum, or distracts another as by tickling with the fingers, this requires confession and absolution.
66) If One of this Sangha frightens another, this requires confession and absolution.
67) If One of this Sangha hides the property of another, whether in jest or for any other reason, this requires confession and absolution.
68) If One of this Sangha, after giving a robe to another of the Order, thereafter takes up this robe and wears it, not having properly received it back, this requires confession and absolution.
69) If One of this Sangha, being ill-tempered or angry, accuses a pure and faultless one of breaking the rules requiring suspension by the Assembly, this requires confession and absolution.
70) If One of this Sangha intentionally causes remorse for another of the Order, thinking, " I will not allow this one to be at ease, " this requires confession and absolution.
71) If One of this Sangha proceeds on even a small journey with a group having thievish intent or disposition, this requires confession and absolution.
72) If One of this Sangha ordains a person less than twenty years old to either the Ten Vows or the Full Vows, that person is not ordained and the one performing the rite has committed a fault that requires confession and absolution.
73) If One of this Sangha engages in common work, as if a laborer, benefiting only that one and not for the good of the Order, or without approval from a competent authority, this requires confession and absolution.
74) A four month invitation to reside with a devoted householder may be accepted by one of this Sangha; more than that requires confession and absolution, except with regard to special invitations, new invitations, invitations relating to a special time, or permanent invitations. This is the law in these cases.
75) If One of this Sangha, being admonished by others of the Order thus: "This precept should be practiced by the Venerable One," replies: "Venerable Ones, I cannot learn or abide by this law at this time; instead, I shall go to someone of this Order who is more learned in the Sutras, the Vinaya or the practice than you and ask this one or others to satisfy my understanding, " this one, speaking thus, is at fault and must confess and be absolved. This precept should be carefully studied by those who earnestly desire to know the Way.
76) If One of this Sangha, hearing others of the Order quarreling, bickering or disputing, stands silently and unseen so as to overhear, thinking, "I shall remember what is said," and having no other purpose, this requires confession and absolution.
77) If One of this Sangha, when the Sangha is engaged in discussion, rises up from his seat without permission from one competent to give it, except when there is reason, this requires confession and absolution.
78) If One of this Sangha, when the Sangha is engaged in discussion, finding that the decision of the Sangha is not in accord with his own wishes in a matter, rises up and departs for this reason and this reason only, this requires confession and absolution.
79) Conduct which is disrespectful requires confession and absolution.
80) Becoming intoxicated, either by food, drink, medicine, or thoughts, requires confession and absolution.
81) If One of this Sangha makes items of bone or horn, this requires confession and absolution.
82) If One of this Sangha makes or ascends to a high seat, acting more like a worldly ruler on a throne than a member of the Order, this requires confession and absolution.
83) If One of this Sangha makes a sitting mat of an unseemly size, more than two to two and a half spans in length and one and a half to two spans in width, this requires confession and ab solution.
84) If One of this Sangha is asked about the giving of robes and does not explain that silk robes and items made from animal products are inappropriate for wear by those of this Order, this requires confession and absolution.
85) If One of this Sangha, having had no opportunity to advise Almsgivers of the above rule, is given robes of silk or items made from animal products, this one shall thereupon explain the rule to the Almsgiver. Then this one shall set these items aside until they are purified by another for use in this Sangha. If they are used or worn before being purified, this requires confession and absolution.
86) If One of this Sangha, living in commune, leaves the communal area without the permission of a competent authority, this requires confession and absolution.
87) If One of this Sangha intrudes upon a family knowing it is this family' s meal time, this requires confession and absolution.
88) If One of this Sangha mindlessly digs in the ground, disturbing life as opposed to engendering it, this requires confession and absolution.
89) If One of this Sangha takes delight in jewels or those items called jewels by other men or has and takes pride in any manner of worldly acquisition, saying, "This is superior to that, " this requires confession and absolution.
90) If One of this Sangha, when hearing the Pratimoksa recited, says: "Venerable Ones, just now do I understand the meaning of this recitation, " and if those hearing this know that this one has previously spoken in this way and, not twice, but even three times or more has been instructed in these dharmas, they shall say: "Venerable One, if you were ignorant of these dharmas it is because you did not listen respectfully, you did not give due attention, you did not make inquiries, you did not practice clear-eyed meditation; your mind has thus been divided but the weight of your prior actions is yours still; thus, even now you must give up those things improperly acquired or forbidden, confess your error, endure your penance and make full restitution for your wrongs. This cannot be avoided by you if you hope to remain with us. Therefore, Venerable One, even for this you must confess and be absolved." Venerable Ones, you have now heard the ninety rules that require confession and absolution. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.
Venerable Ones! I now recite the four faults to be confessed in the presence of the Sangha.
1) One of this Sangha who, not being ill, accepts and eats those alms gathered by an unrelated novice is guilty of a fault that should be expiated thus: The errant one shall stand in the presence of others of this Sangha and say: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."
2) One of this Sangha who goes to the house of a layman to eat, with or without the company of others of this Sangha, and finds there a novice or one who is assuredly junior to them acting as if an instructor, saying "Give rice to this one, give sauce to that one," should say: "Hold, Venerable One, it is not correct that you speak thus." Such a senior one who, lacking courage, fails to say this, upon returning to the hall should confess the failure in the presence of others of this Sangha saying: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."
3) If certain families have been appointed by this Sangha to be the residences of those in training or resorts for study or for those who are ill and one of this Sangha who is in good health goes for Alms to such a place, uninvited, this one is guilty of a fault that should be expiated thus: The errant one shall stand in the presence of others of this Sangha and say: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma."
4) One of this Sangha who, living as a solitary ascetic, dwells in a place that is distant from the others and dangerous and does not warn those Almsgivers who support him so that they do not harm themselves by bringing alms, unless this one is ill, is guilty of a fault that should be expiated thus: The errant one shall stand in the presence of others of this Sangha and say: "Venerable Ones! I have fallen into an unwholesome position; I am blameworthy. Therefore I confess my fault, according to the correct dharma." Venerable Ones, I have recited the four faults requiring public confession. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.
Now, Venerable Ones, hear the many rules that one of the Sangha ought to learn.
1) "I will dress in seemly inner robes" precept which should be observed.
2) "I will dress in a correct outer robe" is a precept which should be observed.
3) "I will not enter a layman's house with my robes tucked up" is a precept which should be observed.
4) "I will not enter a layman's house with my robes disarrayed" is a precept which should be observed.
5) "I will not sit in a layman's house with my robes disarrayed" is a precept which should be observed.
6) "I will not enter a layman's house with my head covered" is a precept which should be observed.
7) "I will not sit down in a layman's house with my head covered" is a precept which should be observed.
8) "I will behave with restraint when outside the monastery" is a precept which should be observed.
9) "I will have my body well covered when outside the monastery" is a precept which should be observed.
10) "I will go about my business quietly when outside the monastery" is a precept which should be observed.
11) "I will observe proper decorum when outside the monastery" is a precept which should be observed.
12) "I will not move with an undignified or clownish gait when outside the monastery" is a precept which should be observed.
13) "I will not adopt an unseemly posture when outside the monastery" is a precept which should be observed.
14) "I will not go on begging rounds with my head shaking" is a precept which should be observed.
15) "I will not go on begging rounds with my body shaking" is a precept which should be observed.
16) "I will not go on begging rounds with my arms shaking" is a precept which should be observed.
17) "I will not enter a layman's house joking or laughing boisterously" is a precept which should be observed.
18) "I will not sit down in a layman's house joking or laughing boisterously" is a precept which should be observed.
19) "I will not sit down in a layman's house until I have been invited to do so" is a precept which should be observed.
20) "I will not sit in a layman's house in an immodest or undignified manner" is a precept which should be observed.
21) "I will accept alms food respectfully" is a precept which should be observed.
22) "I will receive food with my mind collected and calm" is a precept which should be observed.
23) "I will eat what is given without picking and choosing" is a precept which should be observed.
24) "I will not accept more than fills the bowl to the brim" is a precept which should be observed.
25) "When in good health I will not seek for any particular foods" is a precept which should be observed.
26) "I will not look for more by covering one food with another" is a precept which should be observed.
27) "I will not be envious because others have obtained more food or food superior to mine" is a precept which should be observed.
28) "I will concentrate my mind on the gifts in my own bowl" is a precept which should be observed.
29) "I will not, when eating, look into the bowl of another" is a precept which should be observed.
30) "I will hold my bowl firmly so as to avoid spilling a single grain" is a precept which should be observed.
31) "I will hold my bowl firmly so as to avoid spilling a single drop" is a precept which should be observed.
32) "I will not leave behind a portion in my bowl" is a precept which should be observed.
33) "I will not drop a single grain to be wasted" is a precept which should be observed.
34) "I will not rinse the bowl, throwing out water and food together" is a precept which should be observed.
35) "I will not throw away remains of food with the bowl" is a precept which should be observed.
36) "I will not stuff my mouth while eating" is a precept which should be observed.
37) "I will eat alms food in silence" is a precept which should be observed.
38) "I will not eat overly large mouthfuls" is a precept which should be observed.
39) "I will not speak when there is food in my mouth" is a precept which should be observed.
40) "I will not open my mouth wide when placing food in it" is a precept which should be observed.
41) "I will not eat greedily" is a precept which should be observed.
42) "I will not play with my food" is a precept which should be observed.
43) "I will not allow my eating to make noise" is a precept which should be observed.
44) "I will not lick my fingers" is a precept which should be observed.
45) "I will not lick the bowl" is a precept which should be observed.
46) "I will not defile the food vessels with unclean hands" is a precept which should be observed.
47) "I will not place my bowl on the ground in an unprotected spot" is a precept which should be observed.
48) "I will not place my bowl on a spot where it could easily fall" is a precept which should be observed.
49) "I will not accept drinking water with living creatures in it" is a precept which should be observed.
50) "I will not sprinkle a nearby person with water from my eating and cleaning" is a precept which should be observed.
51) "I will not throw away food-cleaning water in an improper place" is a precept which should be observed.
52) "I will not ease nature over any living herb " is a precept which should be observed.
53) "I will not ease nature in clean water" is a precept which should be observed.
54) "I will not ease nature in an immodest or vulgar manner" is a precept which should be observed.
55) "Standing, I will not teach the Dharma to one who is sitting, unless that person is ill" is a precept which should be observed.
56) "Sitting, I will not teach the Dharma to one who is lying down, unless that person is ill" is a precept which should be observed.
57) "Seated on a low seat, I will not teach the Dharma to one who is seated on a high seat, unless that person is ill" is a precept which should be observed.
58) "I will not stand beside the road and teach the Dharma to a person traveling on the road" is a precept which should be observed.
59) "I will not follow behind and teach the Dharma to a person traveling ahead of me" is a precept which should be observed.
60) "I will not teach the Dharma to a person whose garments are disarrayed, unless that person is ill" is a precept which should be observed.
61) "I will not teach the Dharma to a person who is attired in an unseemly or disrespectful fashion, unless that person is ill" is a precept which should be observed.
62) "I will not teach the Dharma to any person in military uniform, unless that person is ill" is a precept which should be observed.
63) "I will not teach the Dharma to a person whose head is covered, unless that person is ill" is a precept which should be observed.
64) "I will not teach the Dharma to a person who is standing in an inattentive manner, unless that person is ill" is a precept which should be observed.
65) "I will not teach the Dharma to any person wearing shoes" is a precept which should be observed.
66) "I will not teach the Dharma to a person who is mounted or on a litter, unless that person is ill" is a precept which should be observed.
67) "I will not teach the Dharma to a person who is holding a stick, unless that person is ill" is a precept which should be observed.
68) "I will not teach the Dharma to a person who is holding a weapon, unless that person is ill" is a precept which should be observed.
69) "I will not live in a shrine, except to guard it" is a precept which should be observed.
70) "I will not conceal precious things in a shrine, except to protect them" is a precept which should be observed.
71) "I will not enter a shrine with forbidden items" is a precept which should be observed.
72) "I will not sit under a shrine, nor otherwise defile it" is a precept which should be observed.
73) "I will not place a figure of the Buddha in a lower chamber and reside myself in an upper one" is a precept which should be observed.
74) "I will clasp my hands respectfully when I approach a senior of the Order" is a precept which should be observed.
75) "I will be attentive and grateful for all explanations given by a senior of the Order" is a precept which should be observed.
76) "I will respectfully bow when I am approaching or approached by a senior of the Order" is a precept which should be observed.
77) "I will work with consideration when working with a senior" is a precept which should be observed.
78) "I will not waste time" is a precept which should be observed.
79) "I will not ask empty questions of a senior" is a precept which should be observed.
80) "I will not take food nor sit down before all those present who are senior to me have done so" is a precept which should be observed.
81) "I will be respectful to members of other Sanghas as if to my own teachers" is a precept which should be observed.
82) "I will always bow when leaving the presence of a senior" is a precept which should be observed.
83) "I will not criticize explanations and conduct that I do not understand" is a precept which should be observed.
84) "I will perform my assigned duties with humility" is a precept which should be observed.
85) "I will perform my assigned duties with respect" is a precept which should be observed.
86) "I will perform my assigned duties with diligence" is a precept which should be observed.
87) "I will not speak of other sects of Buddhism with contempt" is a precept which should be observed.
88) "I will not take even silent credit for the work of others" is a precept which should be observed.
89) "I will not take even silent credit for the understanding of others" is a precept which should be observed.
90) "I will not give quick opinions of things beyond my understanding " is a precept which should be observed.
91) "I will regard wearing my robe as a sacred trust" is a precept which should be observed.
92) "I wild regard wearing my kesa as a sacred trust" is a precept which should be observed.
93) "I will regard the spreading of the Dharma as a sacred trust" is a precept which should be observed.
94) "I will not raise myself above any other living being" is a precept which should be observed.
95) "I will not engage in 'learned debate' to prove the worth of my own understanding" is a precept which should be observed.
96) "I will not take advantage of the confusion of others" is a precept which should be observed.
97) "I will remember that the karma of thoughts is no less an obstacle to self-cultivation than the karma of deeds" is a precept which should be observed.
98) "I will honor each morning as if it were the day of my own Enlightenment" is a precept which should be observed.
99) "I will not bring criticism on my teacher or my Ancestors in the Dharma" is a precept which should be observed.
100) "I will live each moment as if it were the first and last" is a precept which should be observed.
Venerable Ones, I have recited the many precepts which should be observed. I now ask you: Are you completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.
Venerable Ones! Hear now the seven rules for resolving legal disputes. If One of this Sangha is involved in a matter requiring legal action, it ought to be settled quickly and ended.
1) If the case has a number of parties, let them all be present or represented.
2) If the case requires mindful reflection and deliberation, let it not be
decided in haste.
3) If the case requires a clear-cut and unmistakable verdict, let the sentence
be specific and precise.
4) If the case is one for which there is precedent, let it be decided in accord
with such precedent.
5) If the case is unique and cannot be decided by precedent, let it be investigated
and an independent decision and verdict be given.
6) Let all cases be decided by a consensus of the majority.
7) At the conclusion of each case, let the ballots taken, and with them the
issue at question, be buried. In this way the finality of the judgment is certain.
Venerable Ones, you have now heard the seven rules for resolving legal disputes. I now ask you: Have these rules been followed and are you thus completely pure in these things? A second time I ask: Are you completely pure in these things? A third time also I ask: Are you completely pure in these things? Since there is silence, I understand that this Sangha is completely pure in these things.
ABBOT:
Unwavering commitment is the supreme practice, nirvana is the crowning goal, said the Buddhas. One who harms others is not of the Sangha; one who treats them without respect is not a sramana.
By exerting effort, one who has vision avoids blameworthy acts; so also does one who is wise avoid the confusion in the world of men.
To not speak against others nor harm them, to practice the Precepts of the Pratimoksa, to be moderate in eating and diligent in the cultivation of virtue: these are the Teachings of the Buddhas.
Just as the bee receives the flowers' nectar, yet does not disturb the color or scent, then flies away, so should one of the Order receive life.
Do not dwell on the faults of others, nor investigate what they have done or not done instead, look thoroughly into your own faults and errors.
Because of this, one who is wise and trained in the steps of the Sage does not take delight in his mental prowess or knowledge; instead, he mindfully defends his tranquility and thus escapes sorrows.
By giving one increases merit, by restraint one does not increase enmity; thus the Virtuous One renounced evil, and in the cessation of suffering and klesas, attained the Other Shore.
Cease to do evil, do only good, and completely subdue one's own mind: this is the Teaching of the Buddhas.
Therefore it is excellent to restrain the body, it is excellent to restrain the speech; indeed, there is not a single activity in which restraint is not excellent! From this, a monk who is harmonious to this teaching will be released from all suffering and escape the Wheel of Birth and Death.
One who is guarded in speech and whose thought is also restrained-whose activities are not blameworthy-becomes purified in moment after moment and in the end attains the Way that the Blessed One proclaimed.
Therefore, the Buddhas and Sons of the Buddha and all true Followers of the Way respect this Pratimoksa, and by being respectfully in harmony with it, obtain the Faultless Path of Nirvana.
Go forth, then, holding fast to this Teaching of the Buddhas; destroy the armies of the Lord of Death, like an elephant destroys a house made of straw.
One who will diligently cultivate this Dharma and Vinaya can abandon Birth,
Death and Samsara, and completely end all suffering.
PRECENTOR:
Thus we have recited this Pratimoksa so that the Blessed Dharma Way will prosper and so that morality and upright conduct can be protected by those who hear, accept, recite and hold this Sutra .
ALL: We pray that whatever merit is gained from this recitation of the Buddhas' Pratimoksa be given to the Ten Directions and Three Realms so that in the end all living beings will be saved!
The Pratimoksa is concluded.