Rule Index

This index lists the summaries of the training rules given in this book, orgaini zed by topic. The Sekhiya rules have not been included, because they are short, deal almost exclusively with etiquette, and are already orgainized by topic in their own chapter. I have included short summaries of the Adhikarana-Samatha ru les, even though these summaries do not appear in the chatper discussing those r ules. The rules are divided into five major categories, dealing with Right Speech, Rig ht Action, Right Livelihood, Communal harmony and the etiquette of a contemplati ve. The first three categories--the factors of the Noble Eightfod Path that mak e up the training in heightened virtue--are especially useful for showing how th e training rules relate to the Buddhist path as a whole. These five categories are not sharply distinct types. Instead, they are more li ke the colors in the band of light thrown off by a prism--discernably different, but shading into one another with no sharp dividing lines. Right Speech, for i nstance, often shades into Commu-nal harmony, just as Right Livelihood shades in to personal etiquette. Thus the placement of a particular rule in one category rather than another has been a somewhat arbitrary process. There are a few case s--such as Pacittiyas 46 & 84--where the reason for placing the rule in a partic ular category will become clear only after reading the detailed discussions of t he rules in question. Each rule is followed by a two-part code. The first part, before the slash, give s the rule's number in its section of the Patimokkha. The second part gives the page number in this book on which the discus-sion of the rule is located.

Right Speech M.117 defines wrong speech as lying, divisive speech, abusive speech and idle ch atter. Lying Making an unfounded charge to a bhikkhu that he has committed a parajika offense , in hopes of having him disrobed, is a sanghadisesa offense. (Sg 8/106) Distorting the evidence while accusing a bhikkhu of having committed a parajika offense in hopes of having him disrobed, is a sanghadisesa offense. (Sg 9/115) The intentional effort to misrepresent the truth to another individual is a paci ttiya offense.. (Pc 1/225) Making an unfounded charge in the presence of another bhikkhu--or getting someon e else to make the charge in his presence--that he is guilty of a sanghadisesa o ffense is a pacittiya offense. (Pc 76/395)

Divisive speech

Tale-bearing among bhikkhus, in hopes of winning favor or causing a rift, is a p acittiya offense. (Pc 3/230)

Abusive speech An insult made with malicious intent to another bhikkhu is a pacittiya offense. (Pc 2/227)

Idle chatter Visiting lay families--without having informed an available bhikkhu--before or a fter a meal to which one has been invited is a pacittiya offense except during t he robe season or any time one is making a robe. (Pc 46/342) Entering a village, town or city during the period after noon until the followin g dawn, without having taken leave of an available bhikkhu--unless there is an e mergency--is a pacittiya offense. (Pc 85/412)

Right Action M.117 defines wrong action as killing living beings, taking what is not given, a nd engaging in sexual misconduct. Killing Intentionally causing the death of a human being, even if it is still a fetus, i s a parajika offense. (Pr3/55) Pouring water that one knows to contain living beings--or to have it poured--on grass or clay; or to pour anything which would kill the beings into such water-or to have it poured--is a pacittiya offense. (Pc 20/277) Deliberately killing an animal--or having it killed--is a pacittiya offense. (Pc 61/369) Using water, knowing that it contains living beings which will die from one's us ing it, is a pacittiya offense. (Pc 62/371) Giving a blow to another bhikkhu, when motivated by anger, is a pacittiya offens e. (Pc 74/393) Making a threatening gesture against another bhikkhu when motivated by anger is a pacittiya offense. (Pc 75/394)

Taking what is not given The theft of anything worth 1/24 ounce troy of gold or more is a parajika offens e. (Pr 2/42) Having given another bhikkhu a robe on a condition and then--angry and displease

d--snatching it back or having it snatched back is a nissaggiya pacittiya offens e. (NP 25/212) Making use of cloth or a bowl which is stored under shared ownership--unless the shared ownership has been rescinded or one is taking the item on trust--is a pa cittiya offense. (Pc 59/365)

Sexual Misconduct Voluntary sexual intercourse -- genital, anal or oral -- with a human being, no n-human being or common animal is a parajika offense. (Pr 1/38) Intentionally causing oneself to emit semen, or getting someone else to cause on e to emit semen--except during a dream--is a sanghadisesa offense. (Sg 1/72) Lustful bodily contact with a woman whom one perceives to be a woman is a sangha disesa offense. (Sg 2/81) Making lustful reference to a woman about her genitals, anus or performing sexua l intercourse is a sanghadisesa offense. (Sg 3/90) Telling a woman that she would benefit from having sexual intercourse with onese lf is a sanghadisesa offense. (Sg 4/94) Getting an unrelated bhikkhuni to wash, dye or beat a robe that one has worn at least once is a nissaggiya pacittiya offense. (NP 4/153) Getting an unrelated bhikkhuni to wash, dye or card wool that has not been made into cloth or yarn is a nissaggiya pacittiya offense. (NP 17/183) Lying down at the same time in the same lodging with a woman is a pacittiya offe nse. (Pc 6/240) Teaching more than six sentences of Dhamma to a woman except in response to a qu estion, is a pacittiya offense unless a knowledgeable man is present. (Pc 7/243 ) Exhorting the bhikkhunis about the eight vows of respect--except when one has be en authorized to do so by the bhikkhus--is a pacittiya offense. (Pc 21/229) Exhorting bhikkhunis on any topic at all after sunset--except when they request it--is a pacittiya offense. (Pc 22/282) Going to the bhikkhunis' quarters and exhorting a bhikkhuni about the eight vows of respect--except when she is ill or has requested the instruction--is a pacit tiya offense. (Pc 23/283) Giving robe cloth to an unrelated bhikkhuni without receiving anything in exchan ge is a pacittiya offense. (Pc 25/285) Sewing a robe--or having one sewn--for an unrelated bhikkhuni is a pacittiya off ense. (Pc 26/286) Traveling by arrangement with a bhikkhuni from one village to another--except wh en the road is risky or there are other dangers--is a pacittiya offense. (Pc 2 7/288) Traveling by arrangement with a bhikkhu upriver or downriver in the same boat--

except when crossing a river--is a pacittiya offense. (Pc 28/289) Sitting or lying down with a bhikkhuni in a place out of sight and out of hearin g with no one else present is a pacittiya offense. (Pc 30/293 & 341) Sitting or lying down with a woman or women in a private, secluded place with no other man present is a pacittiya offense. (Pc 44/338) Sitting or lying down alone with a woman in an unsecluded but private place with no one else present is a pacittiya offense. (Pc 45/341) Traveling by arrangement with a woman from one village to another is a pacittiya offense. (Pc 67/380)

Right Livelihood M.117 defines wrong livelihood as scheming, persuading, hinting, belittling and pursuing gain with gain. General Deliberately lying to another person that one has attained a superior human stat e is a parajika offense. (Pr 4/62) Acting as a go-between to arrange a marriage, an affair or a date between a man and a woman not married to each other is a sanghadisesa offense. (Sg 5/96) Engaging in trade with anyone except one's co-religionists is a nissaggiya pacit tiya offense. (NP 20/192) Persuading a donor to give to oneself a gift that he or she had planned to give to the Community--when one knows that it was intended for the Community--is a ni ssaggiya pacittiya offense. (NP 30/221) Telling unordained people of one's actual superior human attainments is a pacitt iya offense. (Pc 8/248) Persuading a donor to give to another individual a gift which he or she had plan ned to give to a Community--when one knows that it was intended for the Communit y--is a pacittiya offense (Pc 82/221 & 406)

Robes Keeping a piece of robe-cloth for more than ten days without determining it for use or placing it under dual ownership--except when the end of vassa or kathina privileges are in effect--is a nissaggiya pacittiya offense. (NP 1/137) Being in a separate zone from any of one's three robes at dawn--except when the end-of-vassa or kathina privileges are in effect, or one has received formal aut horization from the Community--is a nissaggiya pacittiya offense. (NP 2/145) Keeping out-of-season cloth for more than 30 days when it is not enough to make a requisite and one has expectation for more--except when the end-of-vassa and k athina privileges are in effect--is a nissaggiya pacittiya offense. (NP 3/151) Accepting robe cloth from an unrelated bhikkhuni without giving her anything in

exchange is a nissaggiya pacittiya offense. NP 5/156) Asking for and receiving robe cloth from an unrelated lay person, except when on e's robes have been stolen or destroyed, is a nissaggiya pacittiya offense. (NP 6/158) Asking for and receiving excess cloth from unrelated lay people when one's robes have been stolen or destroyed is a nissaggiya pacittiya offense. (NP 7/160) When a lay person who is not a relative is planning to get a robe for one, but h as yet to ask one what kind of robe one wants: Receiving the robe after making a request that would raise its cost is a nissaggiya pacittiya offense. (NP 8/16 4) When two or more lay people who are not one's relatives are planning to get sepa rate robes for one, but have yet to ask one what kind of robe one wants: Receiv ing a robe from them after asking them to pool their funds to get one robe--out of a desire for something fine--is a nissaggiya pacittiya offense. (NP 9/166) Making a felt blanket/rug with silk mixed in it for one's own use--or having it made--is a nissaggiya pacittiya offense. (NP 11/176) Making a felt blanket/rug entirely of black wool for one's own use--or having it made--is a nissaggiya pacittiya offense. (NP 12/177) Making a felt blanket/rug that is more than one-half black wool for one's own us e--or having it made--is a nissaggiya pacittiya offense. (NP 13/178) Unless one has received authorization to do so from the Community, making a felt blanket/rug for one's own use--or having it made--less than six years after one 's last one was made is a nissaggiya pacittiya offense. (NP 14/178) Making a felt sitting rug for one's own use--or having it made--without incor-po rating a one-span piece of old felt is a nissaggiya pacittiya offense. (NP 15/1 80) Seeking and receiving a rains-bathing cloth before the fourth month of the hot s eason is a nissaggiya pacittiya offense. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season is also a nissaggiya pacit tiya offense. (NP 24/208) Taking thread that one has asked for improperly, and getting weavers to weave cl oth from it--when they are unrelated and have not made a previous offer to weave --is a nissaggiya pacittiya offense. (NP 26/214) When donors who are not relatives--and have not invited one to ask--have arrange d for weavers to weave robe cloth intended for one: Receiving the cloth after g etting the weavers to increase the amount of thread used in the cloth is a nissa ggiya pacittiya offense. (NP 27/216) Keeping a robe offered in urgency past the end of the robe season after having a ccepted it during the last eleven days of the rains retreat is a nissaggiya paci ttiya offense. (NP 28/217) When one is living in a dangerous abode during the month after the fourth Kattik a full moon, and has left one of one's robes in the village where one normally g oes for alms: Being away from the abode and the village for more than six night s at a stretch--except when authorized by the Community--is a nissaggiya pacitti ya offense. (NP 29/218)

Making use of an unmarked robe is a pacittiya offense. (Pc 58/363) Acquiring an overly large sitting cloth after making it--or having it made--for one's own use is a pacittiya offense which requires that one cut the cloth down to size before confessing the offense. (Pc 89/420) Acquiring an overly large skin-eruption covering cloth after making it--or havin g it made--for one's own use is a pacittiya offense which requires that one cut the cloth down to size before confessing the offense. (Pc 90/421) Acquiring an overly large rains-bathing cloth after making it--or having it made --for one's own use is a pacittiya offense which requires that one cut the cloth down to size before confessing the offense. (Pc 91/422) Acquiring an overly large robe after making it--or having it made--for one's own use is a pacittiya offense which requires that one cut the robe down to size be fore confessing the offense. (Pc 92/422)

Food Eating any of the five staple foods that a lay person has offered as the result of a bhikkhuni's prompting--unless the lay person was already planning to offer the food before her prompting--is a pacittiya offense. (Pc 29/291) Eating food obtained from the same public alms center two days running, unless o ne is too ill to leave the center, is a pacittiya offense. (Pc 31/298) Eating a meal to which four or more individual bhikkhus have been specifically i nvited--except on special occasions--is a pacittiya offense. (Pc 32/299)) Eating a meal before going to another meal to which one was invited, or accept-i ng an invitation to one meal and eating elsewhere instead, is a pacittiya offens e except when one is ill or at the time of giving cloth or making robes. (Pc 33 /305) Accepting more than three bowlfuls of food which the donors prepared for their o wn use as presents or for provisions for a journey is a pacittiya offense. (Pc 34/309) Eating staple or non-staple food which is not left-over, after having earlier in the day finished a meal during which one turned down an offer to eat further st aple food, is a pacittiya offense. (Pc 35/311) Eating staple or non-staple food in the period after noon until the next dawn is a pacittiya offense. (Pc 37/317) Eating food that a bhikkhu--oneself or another--formally received on a previous day is a pacittiya offense. (Pc 38/319) Eating finer foods, after having asked for them for one's own sake--except when ill--is a pacittiya offense. (Pc 39/322) Eating food that has not been formally given is a pacittiya offense. (Pc 40/324 ) Eating staple or non-staple food, after having accepted it from the hand of an u

nrelated bhikkhuni in a village area, is a patidesaniya offense. (Pd 1/424) Eating staple food accepted at a meal to which one has been invited and where a bhikkhuni has given directions, based on favoritism, as to which bhikkhu should get which food and none of the bhikkhus have dismissed her, is a patidesaniya of fense. (Pd 2/426) Eating staple or non-staple food, after accepting it--when one is neither ill no r invited--at the home of a family formally designated as "in training", is a pa tidesaniya offense. (Pd 3/427) Eating an unannounced gift of staple or non-staple food after accepting it in a dangerous wilderness abode when one is not ill is a patidesaniya offense. (Pd 4 /429)

Lodgings Building a plastered hut without a sponsor, destined for one's own use--or havin g it built--without having obtained the Community's approval is a sanghadisesa o ffense. Building a plastered hut without a sponsor, destined for one's own use-or having it built-- exceeding the standard measurements, is also a sanghadises a offense. (Sg 6/98) Building a hut with a sponsor, destined for one's own use--or having it built--w ithout having obtained the Community's approval is a sanghadisesa offense. (S g 7/106) When a bhikkhu is resources donated h more than three cittiya offense. building or repairing a large dwelling for his own use, using by another, he may not reinforce the window or door frames wit layers of roofing material or plaster. To exceed this is a pa (Pc 19/224)

Acquiring a bed or bench with legs longer than eight Sugata fingerbreadths after making it--or having it made--for one's own use is a pacittiya offense which re quires that one cut the legs down before confessing the offense. (Pc 87/416) Acquiring a bed or bench stuffed with cotton down after making it--or having it made--for one's own use is a pacittiya offense which requires that one remove th e stuffing before confessing the offense. (Pc 88/418)

Medicine Keeping any of the five tonics--ghee, fresh butter, oil, honey or sugar/molasses --for more than seven days, unless one determines to use them only externally, i s a nissaggiya pacittiya offense. (NP 23/203) When a supporter has made an offer to supply medicines to the Community: Asking the donor for medicine outside of the terms of the offer when one is not ill, o r asking him/her for medicine to use for a non-medicinal purpose, is a pacittiya offense. (Pc 47/345)

Money When a fund has been set up with a steward indicated by a bhikkhu: Obtaining an

article from the fund as a result of having prompted the steward more than the allowable number of times is a nissaggiya pacittiya offense. (NP 10/166) Taking gold or money, having someone else take it, or consenting to its being pl aced down as a gift for oneself is a nissaggiya pacittiya offense. (NP 18/183) Obtaining gold or money through trade is a nissaggiya pacittiya offense. 19/188) (NP

Bowls and other requisites Carrying wool that has not been made into cloth or yarn for more than three leag ues is a nissaggiya pacittiya offense. (NP 16/181) Keeping an alms bowl for more than ten days without determining it for use or pl acing it under dual ownership is a nissaggiya pacittiya offense. (NP 21/198) Asking for a new alms bowl when one's current bowl is not beyond repair is a nis saggiya pacittiya offense. (NP 22/201) Acquiring a needle box made of ivory, bone or horn after making it--or having it made--for one's own use is a pacittiya offense which requires that one break th e box before confessing the offense. (Pc 86/415)

Communal Harmony

To persist in one's attempts at a schism after the third announcement of a forma l rebuke in a meeting of the Community, is a sanghadisesa offense. (Sg 10/117) To persist in supporting a potential schismatic, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offense. (Sg 1 1/123) To persist in being difficult to admonish after the third announcement of a form al rebuke in the Community is a sanghadisesa offense. (Sg 12/124) To persist--after the third announcement of a formal rebuke in the Community--in criticizing an act of banishment performed against oneself is a sanghadisesa of fense. (Sg 13/126) When a trustworthy female lay follower accuses a bhikkhu of having committed a p arajika, a sanghadisesa or a pacittiya while sitting alone with a woman in a pri vate, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits having done. (Ay 1/132) When a trustworthy female lay follower accuses a bhikkhu of having committed a s anghadisesa or a pacittiya while sitting alone with a woman in a private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits having done. (Ay 2/136) Telling an unordained person of another bhikkhu's serious offense--unless one is authorized by the Community to do so--is a pacittiya offense. (Pc 9/250) Persistently replying evasively or keeping silent when being questioned in a mee

ting of the Community in order to conceal one's own offenses--after a formal cha rge of evasiveness or uncooperativeness has been brought against one--is a pacit tiya offense. (Pc 12/261) If a Community official is innocent of prejudice, criticizing him within earshot of another bhikkhu is a pacittiya offense. (Pc 13/264) Setting a bed, bench, mattress or stool belonging to the Community out in the op en and then leaving its immediate vicinity without putting it away or arranging to have it put away is a pacittiya offense. (Pc 14/266) Departing from a monastery, having left bedding spread out in a dwelling belong ing to the Community without taking leave or arranging to have it put away, is a pacittiya offense. (Pc 15/268) Encroaching on another bhikkhu's sleeping or sitting place in a dwelling belongi ng to the Community, with the sole purpose of making him uncomfortable and forci ng him to leave, is a pacittiya offense. (Pc 16/271) Causing a bhikkhu to be evicted from a dwelling belonging to the Community--when one's primary motive is anger--is a pacittiya offense. (Pc 17/271) Sitting or lying down on a bed or bench with detachable legs on an unplanked lof t in a dwelling belonging to the Community, is a pacittiya offense. (Pc 18/273) Saying that a properly authorized bhikkhu exhorts the bhikkhunis for the sake of personal gain--when in fact that is not the case--is a pacittiya offense. (Pc 24/284) Deliberately tricking another bhikkhu into breaking Pacittiya 35, in hopes of fi nding fault with him, is a pacittiya offense. (Pc 36/315) Speaking or acting disrespectfully when being admonished by another bhikkhu for a breach of the training rules is a pacittiya offense. (Pc 54/357) Agitating to re-open an issue, knowing that it was properly dealt with, is a pac ittiya offense. (Pc 63/373) Not informing other bhikkhus of a serious offense which one knows another bhikkh u has committed--either out of a desire to protect him from having to undergo th e penalty, or out of a desire to protect him from the jeering remarks of other b hikkhus--is a pacittiya offense. (Pc 64/374) Acting as the preceptor in the ordination of a person one knows to be less than 20 years old is a pacittiya offense. (Pc 65/376) Refusing to give up the wrong view that there is nothing wrong in intention-ally transgressing the Buddha's ordinances--after the third announcement of a formal rebuke in a meeting of the Community--is a pacittiya offense. (Pc 68/382) Consorting, joining in communion or lying down under the same roof with a bhikkh u who has been suspended and not been restored--knowing that such is the case--i s a pacittiya offense. (Pc 69/384) Supporting, receiving services from, consorting or lying down in the same lodgin g with an expelled novice--knowing that he has been expelled--is a pacittiya off ense. (Pc 70/386) Saying something as a ploy to excuse oneself from training under a training rul e when being admonished by another bhikkhu for a breach of the rule is a pacitti

ya offense. (Pc 71/389) Criticizing the discipline in the presence of another bhikkhu, in hopes of preve nting its study, is a pacittiya offense. (Pc 72/390) Using half-truths to deceive others into believing that one is ignorant of the r ules in the Patimokkha, after one has already heard the Patimokkha in full three times, and a formal act exposing one's deceit has been brought against one, is a pacittiya offense. (Pc 73/391) Saying to another bhikkhu that he may have broken a rule unknowingly, simply for the purpose of causing him anxiety, is a pacittiya offense. (Pc 77/396) Eavesdropping on bhikkhus involved in an argument over an issue--with the intent ion of using what they say against them--is a pacittiya offense. (Pc 78/397) Complaining about a formal act of the Community to which one gave one's consent-if the act was carried out in accordance with the rule, and one knows that it w as--is a pacittiya offense. (Pc 79/399) Getting up and leaving a meeting of the Community in the midst of a valid formal act--without having first given one's consent to the act--in hopes of invalidat ing it, is a pacittiya offense. (Pc 80/401) After participating in a formal act of the Community giving robe-cloth to a Comm unity official: Complaining that the Community acted out of favoritism is a pac ittiya offense. (Pc 81/404) When the Community is dealing formally with an issue, the full Community must be present, as must all the individuals involved in the issue; the proceedings mus t follow the patterns set out in the Dhamma and Vinaya. (As 1/452) If the Community unanimously believes that a bhikkhu is innocent of a charge mad e against him, they may declare him innocent on the basis of his memory of the e vents. (As 2/453) If the Community unanimously believes that a bhikkhu was insane while committing offenses against the rules, they may absolve him of any responsibility for the offenses. (As 3/454) If a bhikkhu commits an offense, he should willingly undergo the appropriate pen alty in line with what he actually did and the actual seriousness of the offense . (As 4/454) If an important dispute cannot be settled by a unanimous decision, it should be submitted to a vote. The opinion of the majority, if in accord with the Dhamma and Vinaya, is then considered decisive. (As 5/454) If a bhikkhu admits to an offense only after being interrogated in a formal meet ing, the Community should carry out an act of censure against him, rescinding it only when he has mended his ways. (As 6/455) If, in the course of a dispute, both sides act in ways unworthy of contemplativ es, and the sorting out of the penalties would only prolong the dispute, the Com mu-nity as a whole may make a blanket confession of its light offenses. (As 7/4 56)

The Etiquette of a Contemplative

Training a novice or lay person to recite passages of Dhamma by rote is a pacit tiya offense. (Pc 4/232) Lying down at the same time, in the same lodging, with a novice or layman for mo re than three nights running is a pacittiya offense. (Pc 5/234) Digging soil or commanding that it be dug is a pacittiya offense. (Pc 10/254) Intentionally cutting, burning or killing a living plant is a pacittiya offense. (Pc 11/256) Giving food or medicines with one's own hand to a mendicant ordained outside of Buddhism is a pacittiya offense. (Pc 41/333) When on almsround with another bhikkhu: Sending him back so that he won't witne ss any misconduct one is planning to indulge in, is a pacittiya offense. (P c 42/335) To sit down intruding on a man and a woman in their private quarters-- when one or both are sexually aroused, and when another bhikkhu is not present--is a paci ttiya offense. (Pc 43/336) Watching a field army--or similar large military force--on active duty, unless t here is a suitable reason, is a pacittiya offense. (Pc 48/348) Staying more than three consecutive nights with an army on active duty--even whe n one has a suitable reason to be there--is a pacittiya offense. (Pc 49/350) Going to a battlefield, a roll call, the troops in battle formation or to see a review of the battle units while one is staying with an army is a pacittiya offe nse. (Pc 50/351) Taking an intoxicant is a pacittiya offense regardless of whether one is aware o r not that it is an intoxicant. (Pc 51/352) Tickling another bhikkhu is a pacittiya offense. (Pc 52/355) Jumping and swimming in the water for fun is a pacittiya offense. (Pc 53/356) Attempting to frighten another bhikkhu is a pacittiya offense. (Pc 55/359) Lighting a fire to warm oneself--or having it lit--when one does not need the wa rmth for one's health is a pacittiya offense. (Pc 56/359) Bathing more frequently than once a fortnight when residing in the middle Ganges Valley, except on certain occasions, is a pacittiya offense. (Pc 57/361) Hiding another bhikkhu's bowl, robe, sitting cloth, needle case or belt--or to h ave it hidden--either as a joke or with the purpose of annoying him, is a pacitt iya offense. (Pc 60/368) Traveling by arrangement with a group of thieves from one village to another--kn owing that they are thieves--is a pacittiya offense. (Pc 66/378) Entering a king's sleeping chamber, unannounced, when both the king and queen ar

e in the chamber, is a pacittiya offense. (Pc 83/407) Picking up a valuable, or having it picked up, with the intent of keeping it in safe keeping for the owner--except when one finds it in a monastery or in a dwel ling one is visiting--is a pacittiya offense. (Pc 84/409)