Pakittiya Dhamma
Rules Requiring Repentance
The Pakittiya Dhamma is the fifth part of the Suttavibhanga.
The Suttavibhanga is the first part of the Vinaya Pitaka ("Basket of Discipline").
The Vinaya Pitaka is the first part of the Tipitaka ("Three Baskets"), a.k.a. the Pali Canon.
The Tipitaka is the major religious text of Theravada Buddhism.
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The Pakittiya Dhamma is a collection of actions that, if performed, require repentance. These offenses range from the trivial (poking someone else with your finger) to the grave (murder). Also, a few rules say that a bhikkhuni (nun) cannot perform certain tasks for a bhikkhu (monk) to which she is not related — it seems that this is because at the time of writing, those tasks were commonly performed by a wife. Since marriage is verboten in the Buddhist monastic life, so are the tasks which suggest marriage.
The text was translated by T. W. Rhys Davids and Hermann Oldenberg in 1881; the translation is in the public domain. It was taken from http://www.sacred-texts.com/bud/sbe13/index.htm. Text in [square brackets] (and all pipelinks) was added and does not appear in the translation; text in (parentheses) does appear in the translation.
Now here, venerable Sirs, the ninety-two Pakittiya Rules (rules regarding matters requiring expiation) come into recitation.
- There is Pakittiya in a deliberate lie.
- There is Pakittiya in abusive language.
- There is Pakittiya in slander of a Bhikkhu.
- Whatsoever Bhikkhu shall cause one not received into the higher grade (of the Order) to recite the Dhamma clause by clause—that is a Pakittiya.
- Whatsoever Bhikkhu shall, for more than two or three nights, lie down (to sleep) in the same place with one not received into the higher grade (of the Order)—that is a Pakittiya.
- Whatsoever Bhikkhu shall lie down (to sleep) in the same place with a woman—that is a Pakittiya.
- Whatsoever Bhikkhu shall preach the Dhamma, in more than five or six words, to a woman, without a man arrived at years of discretion (being present)—that is a Pakittiya.
- Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) that the (speaker or any other Bhikkhu) has extraordinary spiritual gifts, even when such, is the case2—that is a Pakittiya.
- Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) of a Bhikkhu having fallen into any grave offence—that is a Pakittiya.
- Whatsoever Bhikkhu shall dig the ground or have it dug3—that is a Pakittiya.
Here ends the first section, the 'Falsehood-section.'
- There is Pakittiya in destroying any vegetable.
- There is Pakittiya in prevarication, or in worrying (the assembled Bhikkhus; for instance, by refusing to answer [a question]).
- There is Pakittiya in stirring up ill will against, in speaking disrespectfully of (any Bhikkhu deputed to any official duty).
- Whatsoever Bhikkhu who has put out, or got another to put out to air, a bedstead, or a chair, or a mat, or a stool, the common property of the Sangha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody—that is a Pakittiya.
- Whatsoever Bhikkhu has put out, or got another to put out, a bedstead in a dwelling-place common to a Samgha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody—that is a Pakittiya.
- Whatsoever Bhikkhu, in a dwelling-place common to a Sangha, shall lie down where he knows that he is encroaching on (the space occupied by) a Bhikkhu who arrived before him, thinking, 'If he become inconvenienced he may go away'—if he does it for that object, and for no other2—that is a Pakittiya.
- Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall drive him out, or get him driven out of a dwelling-place common to a Sangha—that is a Pakittiya.
- Whatsoever Bhikkhu shall hurriedly sit down, or lie down, in the upper story of a dwelling-place common to a Sangha, on a bedstead or chair with removable legs—that is a Pakittiya.
- In case a Bhikkhu is having a large dwelling-place put up, he may have the work rectified, in a place where straw is scarce, round the doors, and where the bolts are put in, and the openings for light are set, and till the roof has been twice or thrice covered in. Should he go beyond that, even in such a place—that is a Pakittiya.
- Whatsoever Bhikkhu shall sprinkle water with living creatures in it, or shall cause such to be sprinkled on grass or on clay—that is a Pakittiya.
Here ends the second section, the 'Bhutagama-section.'
- Whatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhunis—that is a Pakittiya.
- If a Bhikkhu, even when thereto deputed, exhort the Bhikkhunis after the sun has set—that is a Pakittiya.
- Whatsoever Bhikkhu shall go to the dwelling-place of Bhikkhunis, and there exhort the Bhikkhunis, except on the (right) occasion—that is a Pakittiya. Herein this is the right occasion: (to wit), when a Bhikkhuni is ill. This is the right occasion in this passage.
- Whatsoever Bhikkhu shall speak thus: 'The Bhikkhus exhort the Bhikkhunis for the sake of gain!'—that is a Pakittiya.
- Whatsoever Bhikkhu shall give a robe to a Bhikkhunî who is not related to him, except in exchange—that is a Pakittiya.
- Whatsoever Bhikkhu shall make up a robe, or have it made up, for a Bhikkhuni who is not related to him—that is a Pakittiya.
- Whatsoever Bhikkhu, by appointment, shall travel along a high road in company with a Bhikkhuni, even to go as far as the village, except on the right occasion—that is a Pakittiya. Herein this is the right occasion: (to wit), when the road is so insecure and dangerous that travellers on it have to carry arms. This is the right occasion in this passage.
- Whatsoever Bhikkhu, by appointment, shall go on board the same boat, whether going up stream or down stream, in company with a Bhikkhuni, except for the purpose of crossing over to the other side—that is a Pakittiya.
- Whatsoever Bhikkhu, knowing it to be so, shall eat food procured by the intervention of a Bhikkhuni, unless the laity (who give the food) had already undertaken (to give it to him)1—that is a Pakittiya.
- Whatsoever Bhikkhu shall take a seat, one man with one woman, in company with a Bhikkhuni, in a secret place—that is a Pakittiya.
Here ends the third section, the 'Bhikkhunovada-section.'
- A Bhikkhu who is not sick may take one meal at a public rest-house. Should he take more than that—that is a Pakittiya.
- There is Pakittiya in going in a body to receive a meal, except on the right occasion. Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when robes are being made, when on a journey (on foot), when on board a boat, when (the influx of Bhikkhus) is great, when a general invitation is given to Samanas. This is right occasion in this passage.
- There is Pakittiya in taking food in turn, except on the right occasion. Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when robes are being made. This is right occasion in this passage.
- In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetmeats and cakes, that Bhikkhu, should he so wish, may accept two or three bowls full. If he should accept more than that—that is a Pakittiya. When he has accepted two or three bowls full1, he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case.
- Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating), shall eat or partake of food that has not been left over, whether hard or soft—that is a Pakittiya.
- Whatsoever Bhikkhu shall offer a Bhikkhu who has finished his meal, though still invited to continue eating, his choice of food, whether hard or soft, that has not been left over, saying, 'Come, now, Bhikkhu; take and eat!' deliberately desiring to stir up longing (in that Bhikkhu); then if that Bhikkhu eats1—that is a Pakittiya.
- Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time—that is a Pakittiya.
- Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by—that is a Pakittiya.
- Whatsoever Bhikkhu, when he is not sick, shall request, for his own use, and shall partake of delicacies—to wit, ghee, butter, oil, honey, molasses, fish, flesh, milk, curds—that is a Pakittiya.
- Whatsoever Bhikkhu shall place, as food, within the door of his mouth, anything not given to him, save only water and a tooth-cleaner4—that is a Pakittiya.
Here ends the fourth section, the 'Bhogana-section.'
- Whatsoever Bhikkhu shall, with his own hand, give food, whether hard or soft, to an Akelaka [ascetic]or to a Paribbagaka ]non-Buddhist male teacher] or to a Paribbagika [non-Buddhist female teacher]—that is a Pakittiya.
- Whatsoever Bhikkhu shall address a Bhikkhu thus: 'Come, brother; let us go, for a meal, to the village, or the town!' and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, 'Go away, brother! Talking with you, or sitting with you, is not pleasant to me. Talking, or sitting each one by himself, is more pleasant to me!'—if he does this for this cause, and for no other—that is a Pakittiya.
- Whatsoever Bhikkhu shall force his way into a house where a meal is going on, and take a seat there—that is a Pakittiya.
- Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place—that is a Pakittiya.
- Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman—that is a Pakittiya.
- Whatsoever Bhikkhu, who has been invited (to a house), and has been (thus already) provided with a meal, shall, without having previously spoken about it to a Bhikkhu, if there is one there, go on his (begging) rounds among the families, either before meal-time or after meal-time, except on the right occasion—that is a Pakittiya. Herein the right occasion is this: (to wit), a time of giving of robes, a time of making of robes. That is right occasion in this passage.
- A Bhikkhu who is not sick may accept a (standing) invitation with regard to the requisites for four months. If he accepts it for a period longer than that—unless there be a second invitation, or a perpetual invitation—that is a Pakittiya.
- Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient—that is a Pakittiya.
- And if there be any reason for that Bhikkhu's going to the army, that Bhikkhu may remain there for two or three nights. If he remain longer than that—that is a Pakittiya.
- And if while remaining there for two or three nights he should go to the battle-array, or to the numbering of the forces, or to the drawing up of the forces, or to a review—that is a Pakittiya.
End of the fifth section, the 'Akelaka-section.'
- There is Pakittiya in the drinking of fermented liquors, or strong drinks.
- There is Pakittiya in poking (another person) with the finger.
- There is Pakittiya in sporting in the water.
- There is Pakittiya in disrespect.
- Whatsoever Bhikkhu shall frighten a Bhikkhu4—that is a Pakittiya.
- Whatsoever Bhikkhu; who is not sick, shall, desiring to warm himself, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a Pakittiya.
- Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Pakittiya. Herein this is proper occasion: (to wit), the two and a half months during which there is hot weather, and during which there is fever; namely, the last month and a half of the heats, and the first month of the rains: when sick; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection.
- A Bhikkhu who receives a new robe must choose one or other mode of disfigurement out of the three modes of disfigurement; either (making part of it) dark blue, or (marking part of it with) mud, or (making part of it) black. If a Bhikkhu should make use of a new robe without choosing one or other mode of disfigurement out of the three modes of disfigurement—that is a Pakittiya.
- Whatsoever Bhikkhu who has made over his robe to a Bhikkhu, or to a Bhikkhuni, or to a probationer, or to a Samanera, or to a Samaneri, shall continue to make use of it as a thing not (formally) given—that is a Pakittiya.
- 60. Whatsoever Bhikkhu shall hide, or cause another to hide, a Bhikkhu's bowl, or his robe, or the mat on which he sits, or his needle-case, or his girdle, even though in fun—that is a Pakittiya.
End of the sixth section, the 'Surapana-section.'
- Whatsoever Bhikkhu shall deliberately deprive any living thing of life—that is a Pakittiya.
- Whatsoever Bhikkhu shall, knowingly, drink water with living things in it—that is a Pakittiya.
- Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma2—that is a Pakittiya.
- Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence committed by a Bhikkhu—that is a Pakittiya.
- Whatsoever Bhikkhu shall admit a person under twenty years of age to the higher grade in the Order, knowing him (or her) to be so—(while) the person is not admitted to the higher grade, and the other Bhikkhus (who assist) are blameworthy—this is in him a Pakittiya.
- Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan of robbers, knowing it to be such, even as far as the next village—that is a Pakittiya.
- Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman, even as far as the next village—that is a Pakittiya.
- Whatsoever Bhikkhu shall speak thus: 'In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called "dangerous" by the Blessed One, there is not sufficient danger (to prevent his acquiring spiritual gifts);' then that Bhikkhu should be addressed by the Bhikkhus thus: "Say not so, brother! bear not false witness against the Blessed One! For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, brother, have the Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining spiritual gifts).' If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body, even to the third time, to the intent that he abandon that course. If, while being so admonished, up to the third time, he abandon that course, it is well. If he abandon it not—that is a Pakittiya1.
- Whatsoever Bhikkhu, knowing him to be so, shall eat in company with, or dwell together with, or sleep in one place with a Bhikkhu who talks thus (as in #68), and has not been dealt with according to the law, and has not laid aside his delusion—that is a Pakittiya.
- If a Samanera even should say thus: 'In this wise do I understand that the Dhamma has been proclaimed by the Blessed One; that to him who cultivates those Qualities which have been caned "dangerous" by the Blessed One there is not sufficient danger (to prevent his attaining to spiritual gifts);' then that Samanera should be addressed by the Bhikkhus thus: 'Say not so, good Samanera! Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Samanera, have the Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts).' And if that Samanera, when so addressed by the Bhikkhus, shall persist in that course, that Samanera should be addressed by the Bhikkhus thus: 'From this day forth, good Samanera, neither can that Blessed One be referred to by you as your Teacher, nor can the privilege, which the other Samaneras enjoy, of sleeping in the same place with the Bhikkhus for two or three nights, any longer be yours! Depart! Away with you!' Whatsoever Bhikkhu shall encourage, or support, or eat with, or sleep in the same place with, a Sâmanera thus expelled—that is a Pakittiya.
End of the seventh section, the 'Sappanaka-section.'
- Whatsoever Bhikkhu, when admonished by the Bhikkhus in respect of some precept in accordance with the Dhamma, shall speak thus: 'I cannot submit myself to that precept, brother, until I shall have enquired touching it of another Bhikkhu, an experienced master of the Vinaya'—that is a Pakittiya. A Bhikkhu desirous of training, Bhikkhus, should learn, and enquire, and settle in his own mind. This is the right rule in this connection.
- Whatsoever Bhikkhu, when the Patimokkha is being recited, shall speak thus: 'What comes of these minor precepts being here recited, save only that they tend to misgiving, and worry, and perplexity!'—there is Pakittiya in thus throwing contempt on the precepts.
- 'Whatsoever Bhikkhu, when at the half month the Patimokkha is being recited, should say thus: 'Now for the first time do I notice that this rule, they say, is handed down in the Suttas, is embraced in the Suttas!'—then, if the other Bhikkhus shall know concerning that Bhikkhu thus: 'This Bhikkhu has taken his place at the recitation of the Patimokkha once, or twice, not to say oftener'—that Bhikkhu is not only not made free on account of his ignorance, but he is to be dealt with according to the Dhamma for the offence into which he has fallen, and furthermore he is to be charged with foolishness (in the words), 'This is loss to thee, brother, this is an evil to thee, in that when the Patimokkha is being recited you fail to take it to your heart, and attend to it with care.' There is Pakittiya in such foolish conduct.
- Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow—that is a Pakittiya.
- Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture—that is a Pakittiya.
- Whatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Sanghadisesa without ground—that is a Pakittiya.
- Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, even for a moment; if he does it to that end alone—that is a Pakittiya.
- Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone—that is a Pakittiya.
- Whatsoever Bhikkhu; when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about those proceedings)—that is a Pakittiya.
- Whatsoever Bhikkhu, when the Sangha is engaged in conducting a (formal) enquiry, shall rise from his seat, and go away, without having declared his consent—that is a Pakittiya.
- Whatsoever Bhikkhu, when, in a regularly constituted Sangha, he has given away a robe, shall thereafter grumble about it, saying, 'The Bhikkhus appropriate the property of the Sangha according to friendship'—that is a Pakittiya.
- Whatsoever Bhikkhu shall divert to the use of any individual property dedicated to the Sangha, knowing it to be so—that is a Pakittiya.
Here ends the eighth section, the 'Sahadhammika-section.'
- Whatsoever Bhikkhu shall cross the threshold of an anointed Khattiya king, when the king has not gone forth, and the queen has not withdrawn, without first having had himself announced—that is a Pakittiya.
- Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel—that is a Pakittiya. Should a Bhikkhu have picked up, either in a grove or in a dwelling-place, a jewel, or anything deemed a jewel, it is to be laid aside, that he to whom it may belong may take it away. This is the right course in such a case.
- Whatsoever Bhikkhu shall, out of hours, enter a vinage, without having informed a Bhikkhu if one is present, except on account of business of a special nature thereto sufficient—that is a Pakittiya.
- Whatsoever Bhikkhu shall have a needle-case made of bone, or ivory, or horn, it shall be broken up—and that is a Pakittiya.
- When a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted inch, exclusive of the lowermost piece of the bed frame. To him who exceeds that limit there is a Pakittiya, and (the legs of the piece of furniture) shall be cut down (to the proper size).
- Whatsoever Bhikkhu shall have a bedstead or a chair made, stuffed with cotton, the stuffing shall be torn out—and that is a Pakittiya.
- When a Bhikkhu is having a rug or mat to sit upon made, it must be made of the right measure. Herein this is the measure: in length two spans, according to the accepted span; in breadth one span; the border one span. To him who exceeds that limit there is a Pakittiya, and (the article) shall be cut down (to the proper size).
- When a Bhikkhu is having an itch-cloth made, it must be made of the right measure. Herein this is the measure: in length four spans, according to the accepted span; in width two spans. To him who exceeds that limit there is a Pakittiya, and (the cloth) shall be cut (down to the proper size).
- When a Bhikkhu is having a garment made for the rainy season, it must be made of the right measure. Herein this is the right measure: in length six spans, according to the accepted span; in breadth two spans and a half. To him who exceeds that limit there is a Pakittiya, and (the garment) shall be cut (down to the proper size).
- Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata's robe, or larger—that is a Pakittiya, and (the robe) shall be cut down to the proper size. Herein this is the measure of the robe of a Sugata: in length nine spans, according to the accepted span; in breadth six spans. This is me measure of the Sugata robe of a Sugata.
End of the ninth section, the 'Ratana-section.'
Venerable Sirs, the ninety-two rules regarding matters requiring expiation have been recited.
In respect of them I ask the venerable ones, 'Are you pure in this matter?'
A second time I ask the venerable ones, 'Are you pure in this matter?'
A third time I ask the venerable ones, 'Are you pure in this matter?'
The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.
Here endeth the recitation of the Pakittiyas.