Entrenamiento Menor

Las Reglas de Entrenamiento

El sikkha padani khuddanu khudda kani

Una Perspectiva Historica

Ahora antes de que nosotros sigamos al juego más complejo de las reglas de "entrenamiento menores ". Puestas la atención a la siguiente decisión difícil que los Arhats se enfrentaron después de la muerte de Buda con respecto a los preceptos.

En el sikkhapadani khuddanukhuddakani D.ii.154 se declara que antes de que Buda muriera, él dijo al Venerable Ananda:

"Después de mi paso, la Sangha puede, si desea, abolir las reglas de entrenamiento menores "

Sin embargo, Ananda omitió preguntarle al Buda cuales reglas eran los preceptos menores.

En el Primer Consejo budista, quinientos Arhats estuvieron lejos de la unanimidad sobre esta materia, y culparon a Ananda por no preguntar acerca de ello.

Hubo mucha discusión y diferencias de opinión muy diversas como uno podría imaginar entre tantos Arhats

"Some therea said thus:

Leaving aside the four Parajikas, the remaining rules are minor vinaya rules

Some said that leaving aside the four Parajikas and the thirteen Sanghavasesas, the remaining rules are minor vinaya rules;

others said that save those, and the two Aniyatas;

others all save those and the thirty Nissaggiyas;

others that all save those and the ninety-two Pacittiyas,

and

others that all save those and the four

Patidesaniyas are the minor vinaya rules."

It appers then that all at least agreed that the Sekhiya rules, all related to etiquette were minor, and since the Adhikarana-samathae rules were added at a later date they too are not involved in this discussion

Como había opiniones diferentes ,el venerable Mahakassapa sugirió que la gente condenaría a los discípulos si ellos reducían las reglas.

Como consecuencia el Consejo aceptó la idea que ellos debían entrenar con todos los preceptos. Los Concilios siguientes no cambiaron ese veredicto. Los Concilios Modernos tampoco.

It is here then very important to review Buda's attitude towards the rules. It was not one of blind nor strict legalism.

"At one time the Blessed One was living in Vesali, in the Great Wood. Then a certain Vajjian bhikkhu went to him... and said: 'Lord, more than 150 training rules come up for recitation every fortnight. I cannot train in reference to them.'

"'Bhikkhu, can you train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment?'

"'Yes, Lord, I can...'

"'Then train in reference to those three trainings... When you train in reference to the training in heightened virtue... heightened mind... heightened discernment, passion will be abandoned in you, aversion... delusion will be abandoned in you. Then with the abandoning of passion... aversion... delusion, you will not do anything unskillful or engage in any evil.'

"Later on, that bhikkhu trained in heightened virtue... heightened mind... heightened discernment... Passion... aversion... delusion were abandoned in him... He did not do anything unskillful or engage in any evil." (A.III.85)

If one really understands and practices sincerely virtue that is not social but within Shen (natural spirit), enrich the mind and use it not as ruler but as a tool, and use the heightened discernment that comes from direct experiences then all rules become supefluous.

¿Now why should these ancient rules which were applied then and obtain such great acceptance today in Theravadin monk communities be so important to discuss here?

In the first place it allows us to let go of any romantic idea we might have of those ancient commun ities an shows us the problems that anyone on the path actually faces. The path is not easy, and if monks have such a hard time, how much easier it clearly is tidy for anyone on the path to deal with a combination of Dharma and ordinary life.

I have seen Bikkhus entering movies of violence, visitin porn shops, secreting littlehords of food, drink and more. Furthermore I have seen that even after fifteen years of monastery life a retun to society in many many cases causes an immediate fall. Dharma is not easy and reuires sincere calm, pacience, dtermination, pereverence and a constant attention to what is going on in the mind.

Another point is that these rules were not the result of some committee, but a gradual accumulation as a result of Buda's personal response to individual events that were quite unusual. These events which were recorded can be understood if the Budist Monastic Codes are examined (www.cambodianbuddhist.org).

Which then would you revise? Which would you eleminate? Which would you add?

What is clear is that the clinging to comfort was (and is today) a prime cause of fall from the Dharma and the sexual inclination of the male is a handicap of great proportions. Today we must also be concerned about the clinging to relations and the security of acquisition.

Anyway, let us now examine these rules.

The four Parajikas should stand according to all.

The four parajikas (defeats) are rules entailing expulsion from the sangha for life. If a monk breaks any one of the rules he is automatically 'defeated' in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his lifetime.

Intention is necessary in all these four cases to constitute an offence. The four parajikas for bhikkus were:

1. Should any bhikkhu -- participating in the training and livelihood of the bhikkhus, without having renounced the training, without having declared his weakness -- engage in the sexual act, even with a female animal, (except for mouth-to-mouth, which is treated separately under Sanghadisesa ) he is defeated and no longer in communion.

2. Should any bhikkhu, in the manner of stealing, take what is not given from an inhabited area or from the wilderness -- just as when, in the taking of what is not given, kings arresting the criminal would flog, imprison, or banish him, saying, "You are a robber, you are a fool, you are benighted, you are a thief" -- a bhikkhu in the same way taking what is not given is defeated and no longer in communion.

The value of the object. As stated above, any case of stealing counts as an offense, but the gravity of the offense is determined by the value of the object. This is the point of the phrase in the rule reading, "just as when there is the taking of what is not given, kings... would banish him, saying... 'You are a thief.'" which in the time of the Buddha meant that the goods involved were worth at least five masakas, a unit of money used at the time.

3. Should any bhikkhu intentionally deprive a human being of life, or search for an assassin for him, or praise the advantages of death, or incite him to die (thus): "My good man, what use is this wretched, miserable life to you? Death would be better for you than life," or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite him to die, he also is defeated and no longer in communion.

According to the Vibhanga includes human fetuses from the time consciousness first arises in the womb.

A bhikkhu who intentionally kills a common animal is treated under Pacittiya.

4. Should any bhikkhu, without direct knowledge, boast of a superior human state, a truly noble knowledge and vision as present in himself, saying, "Thus do I know; thus do I see," such that regardless of whether or not he is cross-examined on a later occasion, he -- being remorseful and desirous of purification -- might say, "Friends, not knowing, I said I know; not seeing, I said I see -- vainly, falsely, idly," unless it was from over-estimation, he also is defeated and no longer in communion.

Thirteen Sanghavasesas

A bhikkhu who commits an offense against any of these thirteen sanghadisesa rules is duty-bound to inform a fellow bhikkhu and to ask a Community of at least four bhikkhus to impose a six-night period of penance (manatta) on him.

in the Bhaddekaratta Sutta (M.131), the Buddha explicitly says that a person who spends a day and night in earnest practice has had an "auspicious night."

The thirteen sanghadisesas for bhikkus are:

1. Intentional discharge of semen, except while dreaming, entails initial and subsequent meetings of the Community.

2. Should any bhikkhu, overcome by lust, with altered mind, engage in bodily contact with a woman, or in holding her hand, holding a lock of her hair, or caressing any of her limbs, it entails initial and subsequent meetings of the Community.

3. Should any bhikkhu, overcome by lust, with altered mind, address lewd words to a woman in the manner of young men to a young woman alluding to sexual

4. Should any bhikkhu, overcome by lust, with altered mind, speak in the presence of a woman in praise of ministering to his own sensuality thus: "This, sister, is the highest ministration, that of ministering to a virtuous, fine-natured follower of the celibate life such as myself with this act" -- alluding to sexual intercourse -- it entails initial and subsequent meetings of the Community.

5. Should any bhikkhu engage in conveying a man's intentions to a woman or a woman's intentions to a man, proposing marriage or paramourage -- even if only for a momentary liaison -- it entails initial and subsequent meetings of the Community.

6. When a bhikkhu is building a hut from (gains acquired by) his own begging -- having no sponsor, destined for himself -- he is to build it to the standard measurement.

Here the standard is this: twelve spans, using the sugata span, in length (measuring outside); seven in width, (measuring) inside. Bhikkhus are to be assembled to designate the site. The site the bhikkhus designate should be without disturbances and with adequate space.

If the bhikkhu should build a hut from his own begging on a site with disturbances and without adequate space, or if he should not assemble the bhikkhus to designate the site, or if he should exceed the standard, it entails initial and subsequent meetings of the Community.

7. When a bhikkhu is building a large dwelling -- having a sponsor and destined for himself -- he is to assemble bhikkhus to designate the site. The site the bhikkhus designate should be without disturbances and with adequate space. If the bhikkhu should build a large dwelling on a site with disturbances and without adequate space, or if he should not assemble the bhikkhus to designate the site, it entails initial and subsequent meetings of the Community.

8. Should any bhikkhu, malicious, angered, displeased, charge a (fellow) bhikkhu with an unfounded case involving defeat, (thinking), "Surely with this I may bring about his fall from the celibate life," then regardless of whether or not he is cross-examined on a later occasion, if the issue is unfounded and the bhikkhu confesses his anger, it entails initial and subsequent meetings of the Community.9. Should any bhikkhu, malicious, angered, displeased, using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhu with a case involving defeat, (thinking), "Surely with this I may bring about his fall from the celibate life," then regardless of whether or not he is cross-examined on a later occasion, if the issue pertains otherwise, an aspect used as a mere ploy, and the bhikkhu confesses his anger, it entails initial and subsequent meetings of the Community.

10. Should any bhikkhu agitate for a schism in a Community in concord, or should he persist in taking up an issue conducive to schism, the bhikkhus should admonish him thus: "Do not, Ven. sir, agitate for a schism in a Community in concord or persist in taking up an issue conducive to schism. Let the venerable one be reconciled with the Community, for a Community in concord, on complimentary terms, free from dispute, having a common recitation, dwells in peace."

And should that bhikkhu, admonished thus by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.

11. Should bhikkhus -- one, two, or three -- who are followers and partisans of that bhikkhu, say, "Do not, Ven. sirs, admonish that bhikkhu in any way. He is an exponent of the Dhamma, an exponent of the Vinaya. He acts with our consent and approval. He knows, he speaks for us, and that is pleasing to us," other bhikkhus are to admonish them thus: "Do not say that, Ven. sirs. That bhikkhu is not an exponent of the Dhamma and he is not an exponent of the Vinaya. Do not, Ven. sirs, approve of a schism in the Community. Let the venerable ones' (minds) be reconciled with the Community, for a Community in concord, on complimentary terms, without dispute, with a common recitation, dwells in peace."

And should those bhikkhus, thus admonished, persist as before, the bhikkhus are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhus they desist, that is good. If they do not desist, it entails initial and subsequent meetings of the Community.

12. In case a bhikkhu is by nature difficult to admonish -- who, when being legitimately admonished by the bhikkhus with reference to the training rules included in the (Patimokkha) recitation, makes himself unadmonishable (saying), "Do not, venerable ones, say anything to me, good or bad; and I will not say anything to the venerable ones, good or bad. Refrain, venerable ones, from admonishing me" -- the bhikkhus should admonish him thus: "Let the venerable one not make himself unadmonishable. Let the venerable one make himself admonishable. Let the venerable one admonish the bhikkhus in accordance with what is right, and the bhikkhus will admonish the venerable one in accordance with what is right; for it is thus that the Blessed One's following is nurtured: through mutual admonition, through mutual rehabilitation."

And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to be rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.

13. In case a bhikkhu living in dependence on a certain village or town is a corrupter of families, a man of depraved conduct -- whose depraved conduct is both seen and heard about, and the families he has corrupted are both seen and heard about -- the bhikkhus are to admonish him thus: "You, Ven. sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about; the families you have corrupted are both seen and heard about. Leave this monastery, Ven. sir. Enough of your staying here."

And should that bhikkhu, thus admonished by the bhikkhus, say about the bhikkhus, "The bhikkhus are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear, in that for this sort of offense they banish some and do not banish others," the bhikkhus are to admonish him thus: "Do not say that, Ven. sir. The bhikkhus are not prejudiced by favoritism, are not prejudiced by aversion, are not prejudiced by delusion, are not prejudiced by fear. You, Ven. sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about. Leave this monastery, Ven. sir. Enough of your staying here."

And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.

Dos ofensas Aniyata

"Aniyata" significa indefinido, y es incierto con respecto a si es una ofensa Pārājika, una ofensa Saṁghādisesa o una ofensa Pācittiya.

1. Si un bhikkhu se sienta solo con una mujer en un lugar aislado, oculto a la vista y conveniente para un propósito inmoral, y si una mujer laica confiable (es decir, una mujer Noble -Ariya), viéndole, lo acusa de alguna de las tres ofensas: (1) una ofensa Pārājika, (2) una ofensa Saṁghādisesa, (3) una ofensa Pācitttiya, y el bhikkhu mismo admite que estuvo sentado así, él debería ser considerado culpable de alguna de estas tres ofensas, así como fue acusado por la mujer laica confiable.

2. Si un bhikkhu se sienta solo con una mujer en un lugar que no está oculto a la vista y no conveniente para un propósito inmoral, pero conveniente para decir palabras licenciosas a ella, y si una mujer laica confiable (es decir, una mujer Noble), viéndole, lo acusa de alguna de las dos ofensas: (1) una ofensa Saṁghādisesa, (2) una ofensa Pācittiya, y el bhikkhu mismo admite que estuvo sentado así, él debería ser considerado culpable de alguna de estas dos ofensas, así como fue acusado por la mujer laica confiable.

Ofensas Nissaggiya Pacittiya

The term nissaggiya, used in connection with training rules, means "entailing forfeiture." Used in connection with articles, it means "to be forfeited." Pacittiya is a word of uncertain etymology. The Parivara gives a didactic derivation -- that it means letting skillful qualities fall away (patati) with a deluded mind (citta) -- but the term is more likely related to the verb pacinati (pp. pacita), which means to discern, distinguish or know.

Each of the rules in this category involves an object that a bhikkhu has acquired or used wrongly, and that he must forfeit before he may "make the offense known" -- confess it -- to a fellow bhikkhu or group of bhikkhus. Once he has made his confession, he is absolved from the offense. In most cases, the forfeiture is symbolic -- after his confession, he receives the article in return -- although three of the rules require that the offender give up the article for good.

There are thirty rules in this category, divided into three chapters (vagga) of ten rules each.

Vagga One:

1. When a bhikkhu has finished his robe-making and the frame is destroyed, he is to keep an extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed.

The origin story for this rule is retold with more detail in the Mahavagga (VIII.13.4-8).

"(The Buddha addresses the bhikkhus:) 'As I was on the road from Rajagaha to Vesali, I saw many bhikkhus coming along buried in robe-cloth, with a mattress of robe-cloth on their heads and a mattress of robe-cloth on their backs and a mattress of robe-cloth on their hips. Seeing them, I thought, "All too soon have these foolish men come under the spell of luxury in terms of robe-cloth. What if I were to set a boundary, to lay down a restriction on robe-cloth for the bhikkhus."

"'Then traveling by stages, I came to Vesali. There I stayed at the Gotamaka Shrine. Now at that time, during the cold winter middle-eight nights (the four nights on either side of the full moon in February, the coldest time of the year in India) when snow was falling, I sat outside wearing one robe and was not cold. Towards the end of the first watch I became cold. I put on a second robe and was not cold. Towards the end of the middle watch I became cold. I put on a third robe and was not cold. Towards the end of the final watch, as dawn arose and the night smiled, I became cold. I put on a fourth robe and was not cold. The thought occurred to me, "Those in this doctrine and discipline who are sons of respectable families -- sensitive to cold and afraid of the cold -- even they are able to get by with three robes. Suppose I were to set a boundary, to lay down a restriction on robes for the bhikkhus and were to allow three robes." Bhikkhus, I allow you three robes: a double-layer outer robe, a single-layer upper robe, and a single-layer inner robe (thus, four layers of cloth).'

"Now at that time, some group-of-six bhikkhus, thinking, 'The Blessed One allows three robes,' entered the village wearing one set of robes, stayed in the monastery wearing another set, and went down to bathe in still another. Modest bhikkhus... were offended and annoyed and spread it about, 'How can the group of six bhikkhus keep extra robe-cloth?' They told this matter to the Blessed One. He... addressed the bhikkhus, saying, 'Bhikkhus, an extra robe-cloth is not to be kept.'

"Now at that time an extra robe-cloth accrued to Ven. Ananda, and he wanted to give it to Ven. Sariputta, but Ven. Sariputta was at Saketa. He thought, '...Now what should I do?' He told this matter to the Blessed One, who said, 'But how long is it, Ananda, before Sariputta will come here?'

"'Nine or ten days.'

"Then the Blessed One... addressed the bhikkhus, 'I allow then an extra robe-cloth to be kept at most ten days.'

2. When a bhikkhu has finished his robe-making and the frame is destroyed: If he dwells apart from his three robes even for one night -- unless authorized by the bhikkhus -- it is to be forfeited and confessed.

3. When a bhikkhu has finished his robe-making and the kathina privileges are in abeyance: If out-of-season robe-cloth accrues to him, he may accept it if he so desires. Once he accepts it, he is to make it up immediately (into a cloth requisite). If it should not be enough, he may lay it aside for a month at most if he has an expectation for filling the lack. Should he keep it beyond that, even when there is an expectation (for further cloth), it is to be forfeited and confessed.

4. Should any bhikkhu have a used robe washed, dyed, or beaten by a bhikkhuni unrelated to him, it is to be forfeited and confessed.

The origin story here is one of the classics of Vinaya literature, although it is hard to say which is more memorable -- the dry, matter-of-fact style with which the narrative relates the improbable events, or the reaction of the bhikkhunis when they hear what has happened.

"Now at that time Ven. Udayin's wife had gone forth among the bhikkhunis. She often went to his dwelling, and he often went to hers. One day he went to her dwelling for a meal. Arising early in the morning, carrying his robe and bowl, he went to where she was staying and on arrival sat down in front of her, exposing his male organ. She sat down in front of him, exposing her female organ. He, full of lust, stared at her organ. His organ emitted semen. He said to her, 'Go and fetch some water, sister. I'll wash my under robe.'

5. Should any bhikkhu accept robe-cloth from a bhikkhuni unrelated to him -- unless it is in exchange -- it is to be forfeited and confessed.

6. Should any bhikkhu ask for robe-cloth from a man or woman householder unrelated to him, except at the proper occasion, it is to be forfeited and confessed. Here the proper occasion is this: The bhikkhu's robe has been stolen or destroyed. This is the proper occasion in this case.

7. If that unrelated man or woman householder presents the bhikkhu with many robes (pieces of robe-cloth), he is to accept at most (enough for) an upper and an under robe. If he accepts more than that, it is to be forfeited and confessed.

8. In case a man or woman householder prepares a robe fund for the sake of an unrelated bhikkhu, thinking. "Having purchased a robe with this robe fund, I will supply the bhikkhu named so-and-so with a robe:" If the bhikkhu, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, saying, "It would be good indeed, sir, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with this robe fund" -- out of a desire for something fine -- it is to be forfeited and confessed.

9. In case two householders -- men or women -- prepare separate robe funds for the sake of a bhikkhu unrelated to them, thinking, "Having purchased separate robes with these separate robe funds of ours, we will supply the bhikkhu named so-and-so with robes": If the bhikkhu, not previously invited, approaching (them) should make a stipulation with regard to the robe, saying, "It would be good indeed, sirs, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with these separate robe funds, the two (funds) together for one (robe)" -- out of a desire for something fine -- it is to be forfeited and confessed.

10. In case a king, a royal official, a brahman or a householder sends a robe fund for the sake of a bhikkhu via a messenger (saying), "Having purchased a robe with this robe fund, supply the bhikkhu named so-and-so with a robe": If the messenger, approaching the bhikkhu, should say, "This is a robe fund being delivered for the sake of the venerable one. May the venerable one accept this robe fund," then the bhikkhu is to tell the messenger: "We do not accept robe funds, my friend. We accept robes (robe-cloth) as are proper according to season."

If the messenger should say to the bhikkhu, "Does the venerable one have a steward?" then, bhikkhus, if the bhikkhu desires a robe, he may indicate a steward -- either a monastery attendant or a lay follower -- (saying), "That, my friend, is the bhikkhus' steward."

If the messenger, having instructed the steward and going to the bhikkhu, should say, "I have instructed the steward the venerable one indicated. May the venerable one go (to him) and he will supply you with a robe in season," then the bhikkhu, desiring a robe and approaching the steward, may prompt and remind him two or three times, "I have need of a robe." Should (the steward) produce the robe after being prompted and reminded two or three times, that is good.

If he does not produce the robe, (the bhikkhu) should stand in silence four times, five times, six times at most for that purpose. Should (the steward) produce the robe after (the bhikkhu) has stood in silence for the purpose four, five, six times at most, that is good.

If he should not produce the robe (at that point), should he then produce the robe after (the bhikkhu) has endeavored further than that, it is to be forfeited and confessed.

If he should not produce (the robe), then the bhikkhu himself should go to the place from which the robe fund was brought, or a messenger should be sent (to say), "The robe fund that you, venerable sirs, sent for the sake of the bhikkhu has given no benefit to the bhikkhu at all. May the you be united with what is yours. May what is yours not be lost." This is the proper course here.

Vagga Two:

11. Should any bhikkhu have a felt (blanket/rug) made of a mixture containing silk, it is to be forfeited and confessed.

12. Should any bhikkhu have a felt (blanket/rug) made of pure black wool, it is to be forfeited and confessed.

13. When a bhikkhu is making a new felt (blanket/rug), two parts of pure black wool are to be incorporated, a third (part) of white, and a fourth of brown. If a bhikkhu should have a new felt (blanket/rug) made without incorporating two parts of pure black wool, a third of white, and a fourth of brown, it is to be forfeited and confessed.

14. When a new felt (blanket/rug) has been made by a bhikkhu, it is to be kept for (at least) six years. If after less than six years he should have another new felt (blanket/rug) made, regardless of whether or not he has disposed of the first, then -- unless he has been authorized by the bhikkhus -- it is to be forfeited and confessed.

15. When a felt sitting rug is being made by a bhikkhu, a piece of old felt a sugata span (25 cm.) on each side is to be incorporated for the sake of discoloring it. If, without incorporating a piece of old felt a sugata span on each side, he should have a new felt sitting rug made, it is to be forfeited and confessed.

A sitting cloth is used for protecting robes from getting soiled by any place where he sits down, and for protecting any place where he sits down from being soiled by him

16. If wool accrues to a bhikkhu as he is going on a journey, he may accept it if he so desires. Once he accepts it, he may carry it by hand -- there being no one else to carry it -- three leagues (48 km.=30 miles) at most. Should he carry it farther than that, even if there is no one else to carry it, it is to be forfeited and confessed.

17. Should any bhikkhu have wool washed, dyed, or carded by a bhikkhuni unrelated to him, it is to be forfeited and confessed.

18. Should any bhikkhu take gold and silver, or have it taken, or consent to its being deposited (near him), it is to be forfeited and confessed.

19. Should any bhikkhu engage in various types of monetary exchange, it (the income) is to be forfeited and confessed.

20. Should any bhikkhu engage in various types of trade, (the article obtained) is to be forfeited and confessed.

Vagga Three:

21. An extra alms bowl may be kept ten days at most. Beyond that, it is to be forfeited and confessed.

Using the Great Standards, it has recently been decided that stainless steel bowls are allowable, but aluminum bowls not. In the time of the Buddha, clay bowls were the more common. At present, iron and steel bowls are.

22. Should a bhikkhu with an alms bowl having less than five mends ask for another new bowl, it is to be forfeited and confessed. The bowl is to be forfeited by the bhikkhu to the company of bhikkhus. That company of bhikkhus' final bowl should be presented to the bhikkhu, (saying,) "This, bhikkhu, is your bowl. It is to be kept until broken." This is the proper procedure here.

23. There are these tonics to be taken by sick bhikkhus: ghee, fresh butter, oil, honey, sugar/molasses. Having been received, they are to be used from storage seven days at most. Beyond that, they are to be forfeited and confessed.

24. When a month is left to the hot season, a bhikkhu may seek a rains-bathing cloth. When a half-month is left to the hot season, (the cloth) having been made, may be worn. If when more than a month is left to the hot season he should seek a rains-bathing cloth, (or) when more than a half-month is left to the hot season, (the cloth) having been made should be worn, it is to be forfeited and confessed.

Rains-bathing cloth. The Mahavagga (Mv.VIII.15.1-7) contains the story of a servant girl who went to a monastery and -- seeing bhikkhus out bathing naked in the rain -- concluded that there were no bhikkhus there, but only naked ascetics. She returned to tell her mistress, Lady Visakha, who realized what was actually happening and made this the occasion to ask permission of the Buddha to provide rains-bathing cloths for the bhikkhus, because as she put it, "Nakedness is repulsive."

25. Should any bhikkhu, having himself given a robe-cloth to (another) bhikkhu, and then being angered and displeased, snatch it back or have it snatched back, it is to be forfeited and confessed.

26. Should any bhikkhu, having requested thread, have a robe woven by weavers, it is to be forfeited and confessed.

27. In case a man or woman householder unrelated to a bhikkhu has weavers weave robe-cloth for his sake, and if the bhikkhu, not previously invited (by the householder), having approached the weavers, should make stipulations with regard to the cloth, saying, "This cloth, friends, is to be woven for my sake. Make it long, make it broad, make it tightly woven, well woven, well spread, well scraped, well smoothed, and perhaps I may reward you with a little something;" and should the bhikkhu, having said that, reward them with a little something, even as much as alms food, it (the cloth) is to be forfeited and confessed.

28. Ten days prior to the third-month Kattika full moon, should robe-cloth offered in urgency accrue to a bhikkhu, he is to accept it if he regards it as offered in urgency. Once he has accepted it, he may keep it throughout the robe season. Beyond that, it is to be forfeited and confessed.

29. There are wilderness abodes that are considered dubious and risky. A bhikkhu living in such abodes after the (fourth-month) Kattika full moon has passed may keep any one of his three robes in a village if he so desires. Should he have any reason to live apart from the robe, he may do so for six nights at most. If he should live apart from it longer than that -- unless authorized by the bhikkhus -- it is to be forfeited and confessed.

30. Should any bhikkhu knowingly divert to himself gains that had been intended for a Community, they are to be forfeited and confessed.

Pacittiya

This term is most probably related to the verb pacinati, "to know," and means "to be made known" or "to be confessed." There are 92 rules in this category, divided into eight chapters of ten each, and one of twelve.

Now it must be clear that Confesion here is not related to either the idea of punishment or forgiveness, but is a legitimate form of slf recognition of a failing, The "voice aloud" repetition of the fault actually acts as areinforcer for correct behaviour if it is sincere.

Vagga One:

1. A deliberate lie is to be confessed.

2. An insult is to be confessed.

3. Malicious tale-bearing among bhikkhus is to be confessed.

4. Should any bhikkhu have an unordained person recite Dhamma line by line (with him), it is to be confessed.

5. Should any bhikkhu lie down in the same lodging with an unordained person for more than two or three consecutive nights, it is to be confessed.

6. Should any bhikkhu lie down in the same lodging with a woman, it is to be confessed.

7. Should any bhikkhu teach more than five or six sentences of Dhamma to a woman, unless a knowledgeable man is present, it is to be confessed.

8. Should any bhikkhu report (his own) factual superior human state to an unordained person, it is to be confessed.

9. Should any bhikkhu report (another) bhikkhu's gross offense to an unordained person -- unless authorized by the bhikkhus -- it is to be confessed.

10. Should any bhikkhu dig soil or have it dug, it is to be confessed.

Vagga Dos

11. The damaging of a living plant is to be confessed.

12. Evasive speech and uncooperativeness are to be confessed.

13. Maligning or complaining (about a Community official) is to be confessed.

14. Should any bhikkhu set a bed, bench, mattress, or stool belonging to the Community out in the open -- or have it set out -- and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.

15. Should any bhikkhu, having set out bedding in a lodging belonging to the Community -- or having had it set out -- and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.

16. Should any bhikkhu knowingly lie down in a lodging belonging to the Community so as to intrude on a bhikkhu who arrived there first, (thinking), "Whoever feels crowded will go away" -- doing it for this reason and no other -- it is to be confessed.

17. Should any bhikkhu, angry and displeased, evict a bhikkhu from a dwelling belonging to the Community -- or have him evicted -- it is to be confessed.

18. Should any bhikkhu sit or lie down on a bed or bench with detachable legs on an (unplanked) loft in a dwelling belonging to the Community, it is to be confessed.

19. When a bhikkhu is building a large dwelling, he may apply two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. Should he apply more than that, even if standing where there are no crops to speak of, it is to be confessed.

20. Should any bhikkhu knowingly pour water containing living beings -- or have it poured -- on grass or on clay, it is to be confessed.

Vagga Tres

21. Should any bhikkhu, unauthorized, exhort the bhikkhunis, it is to be confessed.

22. Should any bhikkhu, even if authorized, exhort the bhikkhunis after sunset, it is to be confessed.

23. Should any bhikkhu, having gone to the bhikkhunis' quarters, exhort the bhikkhunis -- except at the proper occasion -- it is to be confessed. Here the proper occasion is this: A bhikkhuni is ill. This is the proper occasion here.

24. Should any bhikkhu say that the bhikkhus exhort the bhikkhunis for the sake of personal gain, it is to be confessed.

25. Should any bhikkhu give robe-cloth to a bhikkhuni unrelated to him, except in exchange, it is to be confessed.

26. Should any bhikkhu sew a robe or have it sewn for a bhikkhuni unrelated to him, it is to be confessed.

27. Should any bhikkhu, by arrangement, travel together with a bhikkhuni even for the interval between one village and the next, except at the proper occasion, it is to be confessed. Here the proper occasion is this: The road is to be traveled by caravan (%), and is considered dubious and risky. This is the proper occasion here.

28. Should any bhikkhu, by arrangement, get in the same boat with a bhikkhuni going upstream or downstream -- except to cross over to the other bank -- it is to be confessed.

29. Should any bhikkhu knowingly eat almsfood donated through the prompting of a bhikkhuni, except for food that householders had already intended for him prior (to her prompting), it is to be confessed.

30. Should any bhikkhu sit in private, alone with a bhikkhuni, it is to be confessed.

Vagga Cuatro:

31. A bhikkhu who is not ill may eat one meal at a public alms center. Should he eat more than that, it is to be confessed.

32. A group meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, an extraordinary occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.

33. An out-of-turn meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth (the robe season), a time of making robes. These are the proper occasions here.

34. In case a bhikkhu arriving at a family residence is presented with cakes or cooked grain-meal, he may accept two or three bowlfuls if he so desires. If he should accept more than that, it is to be confessed. Having accepted the two-or-three bowlfuls and having taken them from there, he is to share them among the bhikkhus. This is the proper course here.

35. Should any bhikkhu, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food that is not left over, it is to be confessed.

36. Should any bhikkhu, knowingly and wishing to find fault, present staple or non-staple food to a bhikkhu who has eaten and turned down an offer (for further food), saying, "Here, bhikkhu, chew or consume this" -- when it has been eaten, it is to be confessed.

37. Should any bhikkhu chew or consume staple or non-staple food at the wrong time, it is to be confessed.

38. Should any bhikkhu chew or consume stored-up staple or non-staple food, it is to be confessed.

39. There are these finer staple foods, i.e., ghee, fresh butter, oil, honey, sugar/molasses, fish, meat, milk, and curds. Should any bhikkhu who is not ill, having asked for finer staple foods such as these for his own sake, then eat them, it is to be confessed.

40. Should any bhikkhu take into his mouth an edible that has not been given -- except for water and tooth-cleaning sticks (%) -- it is to be confessed.

Vagga Cinco:

41. Should any bhikkhu give staple or non-staple food with his own hand to a naked ascetic, a male wanderer, or a female wanderer, it is to be confessed.

42. Should any bhikkhu say to a bhikkhu, "Come, my friend, let's enter the village or town for alms," and then -- whether or not he has had (food) given to him -- dismiss him, saying, "Go away, my friend. I don't like sitting or talking with you. I prefer sitting or talking alone," if doing it for that reason and no other, it is to be confessed.

43. Should a bhikkhu sit intruding on a family "with its meal," it is to be confessed.

44. Should any bhikkhu sit in private on a secluded seat with a woman, it is to be confessed.

45. Should any bhikkhu sit in private, alone with a woman, it is to be confessed.

46. Should any bhikkhu, being invited for a meal and without taking leave of an available bhikkhu, go calling on families before or after the meal, except at the proper times, it is to be confessed. Here the proper times are these: the time of giving cloth, the time of making robes. These are the proper times here.

47. A bhikkhu who is not ill may accept (make use of) a four-month invitation to ask for requisites. If he should accept (make use of) it for longer than that -- unless the invitation is renewed or is permanent -- it is to be confessed.

48. Should any bhikkhu go to see an army on active duty, unless there is a suitable reason, it is to be confessed.

49. There being some reason or another for a bhikkhu to go to an army, he may stay two or three (consecutive) nights with the army. If he should stay longer than that, it is to be confessed.

50. If a bhikkhu staying two or three nights with an army should go to a battlefield, a roll call, the troops in battle formation, or to see a review of the (battle) units, it is to be confessed.

Vagga Seis:

51. The drinking of alcohol or fermented liquor is to be confessed.

52. Tickling with the fingers is to be confessed.

53. The act of playing in the water is to be confessed.

54. Disrespect is to be confessed.

55. Should any bhikkhu try to frighten another bhikkhu, it is to be confessed.

56. Should any bhikkhu who is not ill, seeking to warm himself, kindle a fire or have one kindled -- unless there is a suitable reason -- it is to be confessed.

"Now at that time, in the winter months, bhikkhus warmed themselves, having kindled a fire by a certain large hollow log. And in that hollow a cobra was scorched by the fire. Coming out, it sprang at the bhikkhus. The bhikkhus ran off every which way."

57. Should any bhikkhu bathe at intervals of less than half a month, except at the proper occasions, it is to be confessed. Here the proper occasions are these: the last month and a half of the hot season, the first month of the rains, these two and a half months being a time of heat, a time of fever; (also) a time of illness; a time of work; a time of going on a journey; a time of wind or rain. These are the proper times here.

58. When a bhikkhu receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhu should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.

59. Should any bhikkhu, himself having placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female probationer, a male novice, or a female novice, then make use of the cloth without the shared ownership's being rescinded, it is to be confessed.

60. Should any bhikkhu hide (another) bhikkhu's bowl, robe, sitting cloth, needle case, or belt -- or have it hidden -- even as a joke, it is to be confessed.

Vagga Siete:

61. Should any bhikkhu knowingly deprive an animal of life, it is to be confessed.

62. Should any bhikkhu knowingly make use of water with living beings in it, it is to be confessed.

63. Should any bhikkhu knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.

64. Should any bhikkhu knowingly conceal another bhikkhu's serious offense, it is to be confessed.

65. Should any bhikkhu knowingly give full ordination to an individual less than twenty years of age, the individual is not ordained and the bhikkhus are blameworthy; and as for him (the preceptor), it is to be confessed.

66. Should any bhikkhu knowingly and by arrangement travel together with a caravan of thieves, even for the interval between one village and the next, it is to be confessed.

67. Should any bhikkhu, by arrangement, travel together with a woman, even for the interval between one village and the next, it is to be confessed.

68. Should any bhikkhu say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive for me, when indulged in, are not genuine obstructions," the bhikkhus should admonish him thus: "Do not say that, venerable sir. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions."

And should the bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it is to be confessed.

69. Should any bhikkhu knowingly consort, join in communion, or lie down in the same lodging with a bhikkhu professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed.

70. And if a novice should say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive for me when indulged in, are not genuine obstructions," the bhikkhus should admonish him thus: "Do not say that, friend novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions."

And should that novice, thus admonished by the bhikkhus, persist as before, the bhikkhus should admonish him as follows: "From this day forth, friend novice, you are not to claim the Blessed One as your teacher, nor are you even to have the opportunity the other novices get -- that of sharing lodgings two or three nights with the bhikkhus. Away with you! Out of our sight! (literally, 'Get lost!')"

Should any bhikkhu knowingly support, receive services from, consort with, or lie down in the same lodging with a novice thus expelled, it is to be confessed.

Vagga Ocho:

71. Should any bhikkhu, admonished by the bhikkhus in accordance with a rule, say, "Friends, I will not train myself under this training rule until I have put questions about it to another bhikkhu, experienced and learned in the discipline," it is to be confessed. Bhikkhus, (a training rule) is to be understood, is to be asked about, is to be pondered. This is the proper course here.

72. Should any bhikkhu, when the Patimokkha is being repeated, say, "Why are these lesser and minor training rules repeated when they lead only to anxiety, bother and confusion?" the criticism of the training rules is to be confessed.

73. Should any bhikkhu, when the Patimokkha is being recited every half-month, say, "Just now have I heard that this case, too, is handed down in the Patimokkha, is included in the Patimokkha, and comes up for recitation every half-month;" and if other bhikkhus should know, "That bhikkhu has already sat through two or three recitations of the Patimokkha, if not more," the bhikkhu is not exempted for being ignorant. Whatever the offense he has committed, he is to be dealt with in accordance with the rule; and in addition, his deception is to be exposed: "It is no gain for you, friend, it is ill-done, that when the Patimokkha is being recited, you do not pay proper attention and take it to heart." Here the deception is to be confessed.

74. Should any bhikkhu, angered and displeased, give a blow to (another) bhikkhu, it is to be confessed.

75. Should any bhikkhu, angered and displeased, raise his hand against (another) bhikkhu, it is to be confessed.

76. Should any bhikkhu charge a bhikkhu with an unfounded sanghadisesa (offense), it is to be confessed.

77. Should any bhikkhu purposefully provoke anxiety in (another) bhikkhu, (thinking,) "This way, even for just a moment, he will have no peace" -- if doing it for just this reason and no other -- it is to be confessed.

78. Should any bhikkhu stand eavesdropping on bhikkhus when they are arguing, quarreling, and disputing, thinking, "I will overhear what they say" -- if doing it for just this reason and no other -- it is to be confessed.

79. Should any bhikkhu, having given consent (by proxy) to a formal act carried out in accordance with the rule, later complain (about the act), it is to be confessed.

80. Should any bhikkhu, when deliberation is being carried on in the Community, get up from his seat and leave without having given consent, it is to be confessed.

81. Should any bhikkhu, (acting as part of) a Community in concord, give robe-cloth (to an individual bhikkhu) and later complain, "The bhikkhus apportion the Community's gains according to friendship," it is to be confessed.

82. Should any bhikkhu knowingly divert to an individual gains that had been allocated for the Community, it is to be confessed.

Vagga Nueve:

83. Should any bhikkhu, without being previously announced, cross the threshold of a consecrated noble king's (sleeping chamber) from which the king has not left, from which the treasure (the queen) has not withdrawn, it is to be confessed.

84. Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within a dwelling, it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) "Whoever it belongs to will (come and) fetch it." This is the proper course here.

85. Should any bhikkhu, without taking leave of an available bhikkhu, enter a village at the wrong time -- unless there is a suitable emergency -- it is to be confessed.

86. Should any bhikkhu have a needle case made of bone, ivory, or horn, it is to be broken and confessed.

87. When a bhikkhu is making a new bed or bench, it is to have legs (at most) eight fingerbreadths long -- using Sugata fingerbreadths -- not counting the lower edge of the frame. In excess of that it is to be cut down and confessed.

88. Should any bhikkhu have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.

89. When a bhikkhu is making a sitting cloth, it is to be made to the standard measurement. Here the standard is this: two spans -- using the Sugata span -- in length, 1 1/2 in width, the border a span. In excess of that, it is to be cut down and confessed.

90. When a bhikkhu is making a skin-eruption covering cloth, it is to be made to the standard measurement. Here the standard is this: four spans -- using the Sugata span -- in length, two spans in width. In excess of that, it is to be cut down and confessed.

91. When a bhikkhu is making a rains-bathing cloth, it is to be made to the standard measurement. Here the standard is this: six spans -- using the Sugata span -- in length, 2 1/2 in width. In excess of that, it is to be cut down and confessed.

92. Should any bhikkhu have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans -- using the Sugata span -- in length, six spans in width. This is the size of the Sugata's Sugata robe.

Cuatro Patidesaniya

This term means "to be acknowledged." As a name for training rules, it means "entailing acknowledgement." The four training rules here are unique in that they mention, as part of the rule, the words to be used in acknowledging the violation; the second rule is especially unique in that it depicts the violators as acknowledging their offense as a group.

1. Should any bhikkhu chew or consume staple or non-staple food, having received it himself from the hand of an unrelated bhikkhuni in an inhabited area, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."

2. In case bhikkhus, being invited, are eating in family homes, and if a bhikkhuni is standing there as though giving directions, (saying,) "Give curry here, give rice here," then the bhikkhus are to dismiss her: "Go away, sister, while the bhikkhus are eating." If not one of the bhikkhus should speak to dismiss her, "Go away, sister, while the bhikkhus are eating," the bhikkhus are to acknowledge it: "Friends, we have committed a blameworthy, unsuitable act that ought to be acknowledged. We acknowledge it."

3. There are families designated as in training. Should any bhikkhu, not being ill, uninvited beforehand, chew or consume staple or non-staple food, having received it himself at the homes of families designated as in training, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."

4. There are wilderness abodes that are dubious and risky. Should any bhikkhu, not being ill, living in such abodes, chew or consume unannounced (gifts of) staple or non-staple food, having received them himself in the abode, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."

Regarding Sekhiya

This term, as an adjective qualifying a duty, means "to be practiced" or "to be trained in." As the name of a training rule, it means "to be followed." There are 75 training rules in this category, divided by subject into four groups: etiquette in dressing and behaving when in inhabited areas; etiquette in accepting and eating alms food; etiquette when teaching the Dhamma; and etiquette in urinating, defecating, and spitting.

The rules themselves do not impose a direct penalty. Instead, they simply say, "(This is) a training to be observed." The Vibhanga, though, says that to violate any of these rules out of disrespect incurs a dukkata.

The best translation of "incurring a dukkata" is simply "commiting an error".

I trust that this lengthy text will be useful to all, having been digested with understanding.

I conclude here with an example of the trivialities that Buda had to contend with which explains in great measure why so many rules were presented.

1."Now at that time the Khabbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver.

The people murmured. They told this matter to the Blessed One.

'You are not, O Bhikkhus, to use bowls made of gold, or made of silver, or set with jewels, or made of beryl (veluriya), or made of crystal, or made of copper, or made of glass, or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, bowls of two kinds,--those made of iron, and those made of clay.'

Then:

2. Now at that time the support at the bottom of the bowls wore out 3.

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.'

Now at that time the Khabbaggiya Bhikkhus used to have various kinds of circular supports to their bowls.--silver ones, and gold ones.

The people murmured (&c., down to) They told this matter to the Blessed One.

'You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, two kinds of circular supports to your bowls,--tin ones, and lead ones.'

The thick circular supports could not be inserted . They told this matter to the Blessed One.

'I allow you, O Bhikkhus, to shape them (until they get to be the right size to fit in).'

They would not stay in .

'I allow you, O Bhikkhus, to split little pieces of crocodiles' teeth (to fit them in with).'

Now at that time the Khabbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour, and they used to walk about the streets exhibiting them.

People murmured They told this matter to the Blessed One.

'You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukkata. I allow you, O Bhikkhus, only ordinary linings.'

3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukkata. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine before putting them away.'

Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them; and the bowls became evil-smelling.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus; to empty out the water, and then warm the bowls, before you put them away.'

Now at that time the Bhikkhus put their bowls away in a warm place; and the colour of the bowls was spoilt.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.'

4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind 1 and broke.

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).'

Now at that time the Bhikkhus put their bowls away at the edge of the sleeping-benches in the verandahs, and the bowls fell down and were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to put your bowls away on the edge of the sleeping-benches in the verandah. Whosoever does so, shall be guilty of a dukkata.'

Now at that time the Bhikkhus put their bowls away on the edge of the Paribhanda, and the bowls fell down and were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhanda. Whosoever does so, shall be guilty of a dukkata.'

Now at that time the Bhikkhus turned their bowls upside down on the ground, and the lips wore out.

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a mat made of grass.'

The grass-mat was eaten by white ants.

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a small cloth.'

The small cloth was eaten by the white ants. They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a raised parapet (on which to put your bowls).'

The bowls fell down from the parapet and were broken.

They told this matter to the Blessed One.

'I allow your O Bhikkhus, the use of a wicker-work stand'

On the wicker-work stand the bowls wore out. They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of bags to carry your bowls in.'

They had no shoulder-straps

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a shoulder-strap (by which to carry the bag), or of a piece of string (by which to tie it on).'

5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks. The pins or hooks falling down, the bowls were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkata.'

Now at that time the Bhikkhus put their bowls down on a bed 2, or a chair; and sitting down thoughtlessly they upset them, and the bowls were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to put your bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukkata.'

Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkata.'

Now at that time the Bhikkhus put their bowls down on a sunshade; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkata.'

Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door. The door springing back the bowls were broken.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukkata.'

Shan jian