The following is a transcription of the recitation of the Revised Pratimoksha for Bhikshus—the 250 precepts for fully ordained monks. There is a separate Pratimoksha for Bhikshunis comprising the 348 precepts for fully ordained nuns:
The Revised Pratimoksha:
Recitation Ceremony of the Bhikshu Precepts
Preface
The Pratimoksha is the basic book of training for Buddhist monastics. Training with the Pratimoksha, monastics purify their bodies and minds, cultivate love for all beings, and advance on the path of liberation. The Pratimoksha is not just a set of rules. It is best to understand the precepts found in the Pratimoksha as trainings, and each training in the Pratimoksha assures an area of freedom in our daily life. The term Pratimoksha has been translated as “different areas of freedom,” (in Chinese as Biejietuo), “freedom wherever you are” (Chuchujietuo), or “walking in the direction of freedom” (Diuxiajietuo). Each training has mindfulness as its foundation. Mindfulness enables us to see clearly which actions of our body, speech, and mind help us to progress on the path of freedom and which actions pull us away from the path.
From the fifth year of his ministry.1 the Buddha began to create the Pratimoksha for his monastic community, with the help of his senior disciples. The precepts were established over several decades, each responding to the needs and situations of the Original Sangha of the Buddha. When the Buddha was about to enter Nirvana, he told the Venerable Ananda that the minor and lesser rules could be removed, so that the text would remain relevant and appropriate.2 Two thousand and six hundred years went by, but this latter recommendation by the Buddha was not carried out. A few hundred years after the Buddha’s passing away, some twenty schools of Buddhism arose, each with its own Vinaya.3 The Vinaya is a vast and rich body of literature, whose aim is to define and organize the life of a monastic and of the community of monastics in such a way that enables the monastics to realize transformation and liberation. The Vinayas which are found in various schools of Buddhism all have their roots in the Buddha’s original teachings and practice. Comparatively speaking, the monastic codes belonging to different Buddhist traditions do not differ much from one another .
The Pratimoksha is the heart of the Vinaya. It is a text that monastics have to recite twice a month in the Uposadha ceremony (Uposadha means “to nourish purity”). In Vietnam and China, for instance, most monks and nuns recite the Pratimoksha that belongs to the Dharmagupta School of Buddhism, and in Sri Lanka, Thailand and Burma, the monks recite the Pratimoksha that belongs to the Tamrasatiya (Theravada) School. The Dharmagupta Pratimoksha for monks has 250 precepts, and the Tamrasatiya Pratimoksha for monks has 227 precepts. Except for some small differences, the texts of these two major traditions are nearly identical to one another.
Buddhism should remain a living tradition. Like a tree, the dead branches need to be pruned in order for new shoots to grow. The new shoots are the teachings and practices that respond to the needs of our present time and culture. Technological developments, mass media, and the speed of modern life have all influenced the life of monastic communities. Degradation of the monastic lifestyle is evident in places all over the world, in both Buddhist and non-Buddhist communities. To respond to this present situation a revised Pratimoksha is urgently needed.
The Dharma Teacher Council of Plum Village has consulted extensively with Vinaya teachers and ordinary monks and nuns in Vietnam and elsewhere over the past five years in order to discern the real needs of present day monastics in our effort to make the Revised Pratimoksha as relevant and practical as possible. In addition, we have drawn upon our contact with and experience of monastic life in the West over the past two decades. As a result the revised Pratimoksha aims to offer guidance and support to current day Buddhist monastics living both in Asia and in Western countries. In revising the Pratimoksha, we have tried not to increase the number of the trainings. There are still 250 trainings for monks, and 348 for nuns – the same number of trainings which are found in the Dharmagupta Pratimoksha.
The Revised Version of the Pratimoksha (Buddhist Monastic Code) was first released on March 31, 2003 in Seoul, Korea – one of the Mahayana Buddhist countries of Asia. It took place at the Choong Ang Sangha University. In the revised Pratimoksha, we have substituted trainings that are no longer appropriate to our time with new trainings that are essential to protect the practice and integrity of monastic members. For example, the revised Pratimoksha has trainings that address issues concerning the use of cars, computers, television, mobile telephones, electronic games, e-mail, and the Internet. The trainings/ precepts in the classical version of the Pratimoksha responded perfectly to the needs of the monks and nuns in the time of the Buddha. Each training arose directly from a real situation in the Buddha’s Sangha; no training is hypothetical or based on speculation. When teaching the classical Pratimoksha Vinaya teachers always share the “origin stories” of each training, which tell exactly what happened to prompt the establishment of that training. Likewise each training in the revised Pratimoksha directly addresses a real situation in present day monastic communities.
The release of the revised Pratimoksha will influence not only the Buddhist world but may also be of interest and benefit to people from other spiritual traditions. There have been people who have asked us: Who are you to change the monastic codes made by the Buddha? The answer remains: We are children of the Buddha. We are his continuation, and we are practicing to carry out his wishes. The Buddha invested much of his time and energy to teach and train monks and nuns. Buddhism has survived until this day because there have continuously been monastic Sanghas. The purpose of the revised Pratimoksha is to protect the integrity of the monastics’ practice and their freedom, so that the authentic path of liberation can continue, the career of the Buddha and his Original Sangha of monks, nuns, laymen, and laywomen.
As there has been an increasing expansion of Buddhism in the West in recent decades, we must also remember that if there were not solid, authentic monastic Sanghas, Buddhism may only be a popular movement for a certain period of time. Without a deep root in the practice and teachings of the Buddha, embodied in the monastic Sangha, a cultural revolution or movement may sweep it away without leaving any trace behind.
For Buddhism to remain a living tradition, the teaching and practice should remain relevant. The Pratimoksha should not be merely for academia or intellectual study. There are already many Vinaya masters who are well versed in the Vinaya literature and capable of teaching and explaining it eloquently. However, the main purpose of the Pratimoksha is to offer guidance for the life of fully ordained monks and nuns (Bhikshus and Bhikshunis), so that they may live the authentic life of monastics. We are certain that the Buddha counts on the insight, intelligence, and courage of his descendants to continue making the path of liberation accessible and open to our current generation . Therefore, revising the teaching and the practice is truly necessary.
As a part of their training, fully ordained monks and nuns must spend at least five years studying the Vinaya, including the revised and the classical Pratimoksha. Monastics should not study the Vinaya as professors or specialists, but as applied practitioners, to progress on their path of practice and with a clear insight that the trainings, mindful manners, and regulations form the basis for the survival of the Sangha. The renewed and updated version of the Pratimoksha can inspire the monastic Sangha of today to wholeheartedly rediscover the integrity, simplicity, beauty, and freedom of monastic life. We believe that making this text available to lay practitioners will nourish the practice and strength of the Four-Fold Sangha, consisting of monks, nuns, laymen, and laywomen. Reading the Pratimoksha allows lay practitioners to understand the monastic codes of conduct as well as the monastic lifestyle. Thus, they can offer concrete support to the monastics. They will also be able to discern between authentic monastics and false ones. Consequently, they may support the former while helping the latter to go back to the right path. Reading the Pratimoksha is also an opportunity to gain inspiration to go in the direction of living our daily lives with compassion, love, and understanding in order to protect and care for ourselves, our loved ones, the environment, and living beings in all directions.
The work of revising the Pratimoksha has been done to pay tribute to our root teacher, Shakyamuni Buddha, and all our ancestral teachers, who have transmitted the wonderful Dharma to our current generation. We trust that only by keeping Buddhism truly alive and free from degradation and corruption can we be authentic descendants of the Buddha.
Zen Master Thich Nhat Hanh and The Dharmacharya Council of Plum Village
1 In different traditions the year the Buddha began to establish the precepts is said to have been 5, 10, 12, or 20 years and so on.
2 At that time the Venerable Ananda, who was the Buddha’s attendant, did not inquire which trainings specifically the Buddha was referring to and so later after the Buddha’s passing into Nirvana the senior monks did not dare to remove any of the trainings/precepts.
3 The Vinaya is one of the Three Baskets of Buddhist Scriptures, including the Sutras (discourses given by the Buddha or his senior disciples), the Sastras (commentaries on the Sutras), and the Vinaya. The Vinaya includes the Pratimoksha, the trainings/precepts for monks and nuns, and rules and regulations concerning governing the Sangha, decision making procedures (Sanghakarman), the three-month Rains’ Retreat, use of material necessities and so on.
Introduction
The Revised Version of the Bhikshu Pratimoksha needs to be studied and practiced in consultation with the Classical Version transmitted to us from the time of the Buddha Shakyamuni. This fact is underlined in the 110th Expression of Regret Offense (Payantika Precept) which is as follows:
“A bhikshu who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offense.”
By studying the Classical Pratimoksha we understand and value the Revised Version and by studying the Revised Version we understand better and value more the Classical Version. If we continue the practice of studying both the Classical and the Revised Versions future generations will have the chance to study the traditional precepts from the time of the Buddha. This will also help them to understand the social situation and organization of the Sangha in the time of Shakyamuni Buddha. The aim of the precepts is to protect the community of practice. It is to help the community to make progress in its practice and to prevent the Sangha from going astray in corrupt practices. We owe much gratitude to the Buddha and all the generations of noble teachers who have gone before us. It is they who have given us enough insight and courage to offer this new version of the precepts. We are very happy to witness the birth of this new version which our ancestral teachers have long been waiting for. We feel that we are helping realize their long-cherished hopes for a Revised Pratimoksha.
The Buddha always taught that his teachings should be studied and practiced with intelligence, just as someone who is catching a snake has to master the art of catching a snake. If not, he will be bitten by the snake. If the teachings of the Buddha are to continue to be effective in liberating our world from suffering they have to be appropriate for the people to whom they are given. They should also be in the spirit of what Shakyamuni Buddha has taught. The Revised Version has 250 precepts just as the Classical Version. However it seeks to respond satisfactorily to the needs of monks practicing in our own time. When the Bhikshu Sangha seriously practices the Revised Version, this will reverse the backsliding which is evident in a significant number of cases of present-day bhikshus. We ask venerable monks of high standing to be compassionate in making this version of the Pratimoksha more and more accessible and appropriate to the situation of our times and to the spirit of the Buddha’s teachings. It is our hope that once every twenty years the Revised Version will be updated.
Those of us who recognize an urgent need to study, recite, and practice this Revised Version should encourage our Sanghas to do so straightaway. After a few years the serious recitation and practice of this version will certainly bear fruit. The quality of the Sangha’s practice will be the most obvious and powerful proof of its effectiveness and appropriateness.
The Dharmacharya Council of Plum Village
Opening the Sutra
Namo Tassa Bhagavato Arahato Sammasambuddhassa (Three times) (BELL)
The Vinaya is deep and lovely. We now have a chance to see, study and to practice it. We vow to realize its true meaning. (BELL)
In the presence of the Buddhas, the precious Dharma and the Mahasangha we bow our heads. Today we shall recite the Pratimoksha so that the true teachings can remain in the world for a long time. The Precepts are like the ocean. One lifetime alone is not enough to study and practice them. The Precepts are like precious treasures. We never grow tired in their pursuit.
It is because we want to protect our sacred inheritance of the true teachings that we have gathered today to hear the recitation of the precepts. We have gathered as a Sangha to recite the precepts because we do not want to transgress the Four Degradation Offenses, the Twenty- Seven Sangha Restoration Offenses, the Thirty-Two Release and Expression of Regret Offenses, the One Hundred and Ten Expression of Regret Offenses, the Seventy Fine Manners Offenses and the Seven Ways of Putting an End to Disputes.
The Buddhas, Vipashyin, Shikhin, Vishvabhu, Krakucchanda, Kanakamuni, Kashyapa and Shakyamuni have devised these precepts for us to practice. Let us receive, study, protect and enrich them with the greatest respect, so that the Pratimoksha becomes more and more appropriate to our time always maintaining the lifeblood of the true teachings. Now I will recite the Pratimoksha for the whole Sangha to listen.
Someone who is lame is not able to walk very far. The same is true of someone who transgresses the precepts. He cannot progress on the spiritual path. If you wish to go forward on the path of transformation, healing, and awakening you should wholeheartedly practice the precepts. The one who has not observed the Precepts will become anxious and is like a carriage on a rough and uneven road which will easily lose its axle-pin, and the axle will be broken.
Reciting the Precepts is like looking into a clear mirror to see ourselves. If the image is beautiful we are happy, if it is ugly we worry. If our precepts’ body is clear we are happy. If it is damaged we worry. Reciting the precepts is like joining battle. If we are courageous we will go forward, if we are afraid we will run away. When our precepts’ body is clear we are confident and at peace. When it is damaged we are anxious. In a truly democratic society the people hold the highest position. On the Earth the ocean is vaster than all lakes and rivers. Among the Holy Ones the Buddha has the highest awakening. Of all spiritual laws and regulations the Vinaya is the highest. The Buddha has devised the Pratimoksha for us to recite once every two weeks. (BELL)
Sanghakarman Procedure
Sanghakarman Master: Has the whole community assembled?
Sangha Convener: The whole community has assembled.
SM: Is there harmony in the community?
SC: Yes, there is harmony.
SM: Have those who have not yet received the Bhikshu ordination already left?
SC: Those who have not yet received the Bhikshu ordination have already left.
SM: Is there any one who is absent, has asked to be represented and has sent word that he has kept the precepts?
SC: No, there is not. (In the case that someone is absent he should say: Bhikshu ___________ because of health reasons is not able to be present at the recitation. He has asked Bhikshu _____________ to represent him and sends word that he has kept the precepts.)
SM: Has a representative of the Bhikshuni Sangha been sent today to request teachings?
SC: (One can either reply: Yes, Bhikshuni ___________ has been sent, or: No, no one has been sent.)
SM: Why has the community assembled today?
SC: The community has assembled today to realize the Sanghakarman Procedure of reciting the Pratimoksha.
SM: Noble Sangha of Bhikshus, please listen. Today, ___________ in the year ___________ has been declared to be the Precepts’ Recitation day. The Sangha has gathered at the appointed time and is ready to recite the precepts in a spirit of harmony. Thus the recitation is in accordance with the Vinaya. Is the announcement of the Sanghakarman Procedure realized?
(The Sangha replies: Realized.) (BELL)
Venerable Bhikshus, I am about to recite the Bhikshu Pratimoksha. Please listen attentively and examine yourself with care. If you know that you have broken any one of the precepts, you should admit your offense. If you have not broken a precept you should remain silent. If you are silent it means that your precepts’ body is clear. If anyone asks you at a later time, you should reply as you have replied today. During this recitation if you have broken a precept and, having been asked three times, you do not say so, you commit the offense of deliberately telling a lie. According to the teaching of the Buddha, deliberately lying is an obstacle to the realization of the path of liberation. If you are aware that you have broken a precept and you wish your precepts’ body to be clear again, you need to admit your offense, express regret, and begin anew and after having done so you will be at peace.
Venerable Bhikshus, I have finished reading the introduction to the Pratimoksha.
Now I am asking you: In our community of Bhikshus, is everyone’s precepts’ body clear? (The question is asked three times.)
The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)
Recitation
Degradation Offenses (Parajika)
Venerable Bhikshus, these are the four major precepts, called Degradation Offenses (Parajika), to be recited once every two weeks:
The First Precept: A bhikshu who has sexual intercourse with another person, whether female or male, and whether that person has given consent or not, breaks the first of the Four Degradation Offenses, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.
The Second Precept: A bhikshu who steals or violates the property of another, whether that property is privately or publicly owned, and if the value of the property is significant enough that he could be taken to court, breaks the second of the Four Degradation Offenses, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.
The Third Precept: A bhikshu who takes the life of another person by deed, word, or intention, breaks the third of the Four Degradation Offenses, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.
The Fourth Precept: A bhikshu who claims that he has attained realizations on the spiritual path, which he has not in fact realized, breaks the fourth of the Four Degradation Offenses, is no longer worthy to remain a bhikshu and cannot participate in the activities of the Bhikshu Sangha.
Venerable Bhikshus, I have finished reciting the Four Degradation Offenses. When a bhikshu transgresses any one of these four precepts he has failed in his career as a bhikshu and can no longer remain in the Bhikshu Sangha. Now I am asking you: as far as these Four Degradation Offenses are concerned, is your precepts’ body clear? (The question is asked three times.)
The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)
Sangha Restoration Offenses (Sanghavashesha)
Venerable Bhikshus, these are the Twenty-Seven Sangha Restoration Offenses (Sanghavashesha) to be recited once every two weeks.
1.A bhikshu who, when motivated by sexual desire, touches the body of a woman or a man, commits a Sangha Restoration Offense.
2.A bhikshu who, when motivated by sexual desire, uses words which have the effect of arousing a sexual feeling in a woman or man to whom he is talking, commits a Sangha Restoration Offense.
3.A bhikshu who, when motivated by sexual desire, tells a woman or a man that it would be a good thing for her or him to have sexual relations with him, commits a Sangha Restoration Offense.
4.A bhikshu who verbally or in writing makes a proposal to another nun or monk to leave the monastic life along with him, commits a Sangha Restoration Offense.
5.A bhikshu who acts as a match-maker or as a go-between, or makes the arrangements for a wedding between a man and woman, or two people of the same gender, commits a Sangha Restoration Offense.
6.A bhikshu who, out of anger or jealousy, falsely accuses another bhikshu of a Degradation Offense, with the intention of destroying that bhikshu’s reputation, commits a Sangha Restoration Offense.
7.A bhikshu who, out of anger or jealousy, takes a small mistake of another bhikshu and magnifies it so that it seems to be a Degradation Offense, with the intention of destroying that bhikshu’s reputation, commits a Sangha Restoration Offense.
8.A bhikshu who uses political power to oppress or threaten other members of the monks’ Sangha, commits a Sangha Restoration Offense.
9.A bhikshu who becomes a member of a political party or a political organization, whether secretly or openly, commits a Sangha Restoration Offense.
10.A bhikshu who acts as a spy, taking information from the Sangha and giving it to a political party or a political organization, commits a Sangha Restoration Offense.
11.A bhikshu who receives payment from the government, a political party, or a political organization, commits a Sangha Restoration Offense.
12.A bhikshu who does not teach the Dharma to the other monks, does not allow them to visit other places to study the sutras and to have access to clear and effective methods of practice, and as a result, the monks’ study and practice remains incorrect and ineffective, commits a Sangha Restoration Offense.
13.A bhikshu who has only briefly read or heard about a method of practice belonging to another school of Buddhism or another tradition and has not had a chance to study or put this method into practice, yet publicly speaks or writes an article opposing it, commits a Sangha Restoration Offense.
14.A bhikshu who says that he does not owe any gratitude to parents, teachers, friends or benefactors, commits a Sangha Restoration Offense.
15.A bhikshu who cuts himself off from the Sangha to set up a hermitage or temple of his own, without the permission of the Sangha, commits a Sangha Restoration Offense.
16.A bhikshu who builds a hermitage or temple for himself without asking the Sangha about where or in what style he should build it, builds it larger than is necessary, and in such a way that it causes inconvenience to others or obstructs a road or path that people use, commits a Sangha Restoration Offense.
17.A bhikshu who, when building a hermitage or temple, becomes involved in a land dispute which leads to a lawsuit, commits a Sangha Restoration Offense.
18.A bhikshu who turns the practice of chanting the sutra into a way of earning money by quoting a price which should be paid to him for performing a ceremony or a funeral service, commits a Sangha Restoration Offense.
19.A bhikshu who uses money reserved for the material necessities of the Sangha for construction, while the monks in the temple do not have enough food, drink, or medicine, commits a Sangha Restoration Offense.
20.A bhikshu who lives in a careless and disorderly manner causing the laypeople’s faith in the Three Jewels to diminish, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
21.A bhikshu who spends all his time and energy in work, organization, and management with the result that he forgets that the aim of a monk is to practice to liberate himself and other beings from suffering, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
22.A bhikshu who, by his way of speaking and acting, causes disharmony within the Sangha, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
23.A bhikshu who contributes to forming conflicting groups within the Sangha, so that the energy of the practice and harmony of the Sangha goes down, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
24.A bhikshu who contributes to forming a splinter group within the Sangha, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
25.A bhikshu who, out of discontentment, using the support and power of the government, causes disharmony in the Sangha, and without the permission of the Sangha cuts himself off from the Sangha, persuading other members of the Sangha to follow him to set up a new community, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
26.A bhikshu who obstinately refuses to listen to the advice and instruction of other bhikshus regarding his understanding and practice of the Sutra, the Vinaya, and the Sastra, saying that he does not want to be disturbed but left in peace, after having been warned three times without listening deeply and changing his way, commits a Sangha Restoration Offense.
27.A bhikshu who gives teachings or leads people in practices which are not in accord with the teachings of transformation, healing, and liberation presented in Buddhism, after having been warned three times by other bhikshus without listening deeply and changing his way, commits a Sangha Restoration Offense.
Venerable Bhikshus, I have finished reciting the Twenty-Seven Sangha Restoration Offenses. The first nineteen precepts are broken as soon as they are committed. The last eight precepts are broken when the bhikshu has been warned three times to no effect. A bhikshu who breaks one of these twenty-seven precepts and intentionally hides his offense, shall be subject to Dwelling Apart from the Sangha (Manatva) for as long as the time during which he hid the offense. After that he will practice six days of Beginning Anew before the Ceremony of Purification of the Offense.
Now I am asking you: as far as these Twenty-Seven Sangha Restoration Offenses are concerned, is your precepts’ body clear? (The question is asked three times.)
The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)
Release and Expression of Regret Offenses (Naihsargika-Payantika)
Venerable Bhikshus, these are the Thirty-Two Release and Expression of Regret Offenses (Naihsargika- Payantika), to be recited once every two weeks.
1.A bhikshu who keeps in his possession or uses tobacco or any kind of illegal drug which is considered to be a mind-altering substance, such as marijuana, cocaine and so on, commits an offense which involves Release and Expression of Regret.
2.A bhikshu who keeps and trades in worldly novels, horror stories, or horoscope and fortunetelling materials, commits an offense which involves Release and Expression of Regret.
3.A bhikshu who keeps for himself or for others toxic cultural items such as worldly films, video tapes, music, and electronic games, commits an offense which involves Release and Expression of Regret.
4.A bhikshu who keeps a television, video player, karaoke player, electronic games’ machine, and any other kind of equipment used for showing worldly films, listening to worldly music, and playing electronic games, commits an offense which involves Release and Expression of Regret.
5.A bhikshu who has a private e-mail account, except with the permission of the Sangha, commits an offense which involves Release and Expression of Regret.
6.A bhikshu who owns his own car or uses expensive, luxurious, or flashy and brightly colored cars or telephones, commits an offense which involves Release and Expression of Regret.
7.A bhikshu who thinks that money and possessions can guarantee his security and seeks ways to accumulate these things so that they become an obstacle to his path of practice, commits an offense which involves Release and Expression of Regret.
8.A bhikshu who opens or keeps a bank account for his own use, except when he has the permission of his Sangha to study Buddhism abroad, commits an offense which involves Release and Expression of Regret.
9.A bhikshu, who makes himself the sole manager of the properties of the monastery or a charitable organization, without being designated by the Sangha to do so, commits an offense which involves Release and Expression of Regret.
10.A bhikshu, who uses the monastery budget or the budget of a charitable organization to give support to his relatives or friends, without the consent of other members of the Sangha or the charitable organization, commits an offense which involves Release and Expression of Regret.
11.A bhikshu who lends money with interest, invests money, buys and sells stocks or shares, invests in land or real estate, or plays the lottery, commits an offense which involves Release and Expression of Regret.
12.A bhikshu who uses a rosary made of expensive or brightly colored gems or wears objects of gold, silver, or precious stones, even though they are a keepsake of a close relation, or has a dental implant or crown made of gold or silver for cosmetic purposes or to display his wealth, commits an offense which involves Release and Expression of Regret.
13.A bhikshu who buys and stores expensive antiques and cherishes them as precious belongings, commits an offense which involves Release and Expression of Regret.
14.A bhikshu who keeps in his possession too many books, even if those books are sutras or connected to Buddhist studies, who is afraid to lend them to others and who refuses to entrust them to the Sangha library for communal use, commits an offense which involves Release and Expression of Regret.
15.A bhikshu who stores a large amount of cloth and does not hand it over to the community or share it with someone who needs it, commits an offense which involves Release and Expression of Regret.
16.A bhikshu who has more than three formal robes (the antaravasa, the uttarasanga, and the sanghati), more than three long robes (the ao trang and ao nhat binh), and more than three suits (vat ho) worn under the long robe (not counting work clothes or warm underwear, or coats for those living in cold places), and who refuses to hand the excess over to the Sangha for keeping for newly ordained members, commits an offense which involves Release and Expression of Regret.
17.A bhikshu who wears monastic robes made of translucent, shiny, silky, or colorful material or any kind of material which is sewn with golden thread or glittering beads, commits an offense which involves Release and Expression of Regret.
18.A bhikshu who makes monastic robes according to a fashionable design or in imitation of clothes worn by wealthy and powerful people, rather than robes that reflect the spirit of monastic simplicity, commits an offense which involves Release and Expression of Regret.
19.A bhikshu who buys personal items which are luxurious, commits an offense which involves Release and Expression of Regret.
20.A bhikshu who keeps and wears expensive or fashionable slippers or shoes, commits an offense which involves Release and Expression of Regret.
21.A bhikshu who stores a significant amount of shampoo, laundry soap, toothpaste, towels, toothbrushes, and so on, and refuses to share them with the Sangha, commits an offense which involves Release and Expression of Regret.
22.A bhikshu who is admitted to a hospital for treatment and stays in an expensive, private room with unnecessary luxuries, commits an offense which involves Release and Expression of Regret.
23.A bhikshu who lies on a luxurious bed, commits an offense which involves Release and Expression of Regret.
24.A bhikshu who decorates his room in a luxurious way with many comforts like that of people in the world, commits an offense which involves Release and Expression of Regret.
25.A bhikshu, who stores a significant amount of food or drink in his personal storage space and does not bring it out to share with the Sangha, commits an offense which involves Release and Expression of Regret.
26.A bhikshu who goes to laypeople, whether those people are or are not related to him, and collects material objects and funds for his personal use, commits an offense which involves Release and Expression of Regret.
27.A bhikshu, who uses an offering from a layperson not in accordance with the layperson’s wishes and without informing the layperson, so that the layperson suffers or is unhappy and upset, commits an offense which involves Release and Expression of Regret.
28.A bhikshu who likes to grow crops or manufactures things to sell, even if it is to create income for the monastery, therefore neglecting the Sangha practice schedule, commits an offense which involves Release and Expression of Regret.
29.A bhikshu who raises animals or fowl for entertainment or with the intention to sell them and make money, commits an offense which involves Release and Expression of Regret.
30.A bhikshu who keeps items which belong to the whole Sangha for his personal use or gives them to someone else, without the permission of the Sangha, commits an offense which involves Release and Expression of Regret.
31.A bhikshu who uses what belongs to the Sangha in a way that is contrary to the Sangha’s wishes, causing discontent or disharmony in the Sangha, commits an offense which involves Release and Expression of Regret.
32.A bhikshu who uses Sangha resources in a wasteful manner, including money, water, electricity, telephone, car, and so on, commits an offense which involves Release and Expression of Regret.
Venerable Bhikshus, I have finished reciting the Thirty-Two Release and Expression of Regret Offenses. A bhikshu who transgresses any one of these thirty-two precepts has to come before the Sangha or before three or two other bhikshus who represent the Sangha in order to release and hand back to the Sangha the money or materials which he has been keeping, and then express his regret and begin anew.
Now I am asking you: as far as these Thirty-Two Release and Expression of Regret Offenses are concerned, is your precepts’ body clear? (The question is asked three times.)
The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)
Expression of Regret Offenses (Payantika)
Venerable Bhikshus, these are the One-Hundred and Ten Expression of Regret Offenses (Payantika), to be recited once every two weeks.
1.A bhikshu who masturbates, except in a dream, commits an Expression of Regret Offense.
2.A bhikshu who makes an appointment to go outside the monastery alone with a laywoman or a nun, commits an Expression of Regret Offense.
3.A bhikshu who sits alone in a hidden or solitary place with a laywoman or a nun, commits an Expression of Regret Offense.
4.A bhikshu who sits alone in a car or on a boat with a laywoman or a nun, except in the case of an emergency or with the permission of the Sangha, commits an Expression of Regret Offense.
5.A bhikshu who writes a letter or gives a gift to a laywoman or a nun in order to show his feeling of affection for her or to win her heart, commits an Expression of Regret Offense.
6.A bhikshu who is sick, and refuses to ask for help from his fellow monks or laymen, but instead allows one or more nuns or laywomen to look after him and bring him food, commits an Expression of Regret Offense.
7.A bhikshu who makes a telephone call to someone of the opposite sex at night, except in an emergency when he has let his fellow practitioners know that he is making this call, commits an Expression of Regret Offense.
8.A bhikshu who after having been reminded by four or more bhikshus that he is emotionally attached to another person, whether female or male, and who refuses to listen, denies it, tries to negate what they say, or expresses anger, commits an Expression of Regret Offense.
9.A bhikshu who intentionally watches animals copulating, commits an Expression of Regret Offense.
10.A bhikshu who tells stories about sexual relations which he has seen on films, read in books, or heard others tell and so on, commits an Expression of Regret Offense.
11.A bhikshu who knows that a man has an incurable disease, or is trying to avoid paying debts, or has broken a criminal law, or does not have the agreement of his wife and children to ordain, and still allows that person to receive the Novice Precepts, commits an Expression of Regret Offense.
12.A bhikshu who knows that a novice monk is not yet twenty years old or has not been accepted by the Sangha as an ordinee, and still allows him to receive the Bhikshu Precepts, commits an Expression of Regret Offense.
13.A bhikshu who has not changed his roommate after eight months, except with the permission of the Sangha, commits an Expression of Regret Offense.
14.A bhikshu who in anger or out of resentment hits another person, commits an Expression of Regret Offense.
15.A bhikshu who, during a small argument with someone, swears that he himself will fall into one of the three unwholesome destinies or something similar (such as by saying, “If I am lying, I will go to hell”), commits an Expression of Regret Offense.
16.A bhikshu who forces someone to swear an oath, commits an Expression of Regret Offense.
17.A bhikshu who says what is not true, adds or omits important details, speaks vulgar words to insult others, or speaks words that cause hatred and division, commits an Expression of Regret Offense.
18.A bhikshu who is angrily arguing in a loud voice and is gently encouraged by another bhikshu that he should say no more but return to his breathing or go outside to practice walking meditation in order to guard his mind, and yet does not listen and continues to argue in a loud voice, commits an Expression of Regret Offense.
19.A bhikshu who is offered guidance by a fellow practitioner concerning his shortcomings in the practice, and not only does not receive the guidance with gratitude and respect by joining his palms, but tries to find ways to defend himself, to avoid the subject, or to excuse himself by bringing up the shortcomings of others, commits an Expression of Regret Offense.
20.A bhikshu who repeatedly speaks in a way that indirectly refers to the wrongdoing done in the past by another bhikshu, commits an Expression of Regret Offense.
21.A bhikshu who brings up another bhikshu’s past offense, although the bhikshu has already been cleared of that offense with a Sanghakarman Procedure, commits an Expression of Regret Offense.
22.A bhikshu who interrogates or reprimands other monks in the Sangha in the presence of laypeople or during a meal, putting them in a difficult situation, commits an Expression of Regret Offense.
23.A bhikshu who threatens or frightens another bhikshu in such a way that the other becomes fearful and loses his motivation, commits an Expression of Regret Offense.
24.A bhikshu who is requested to come and resolve a conflict with someone and continuously finds ways to avoid being present to make the reconciliation, commits an Expression of Regret Offense.
25.A bhikshu who refuses to accept someone else’s apology, commits an Expression of Regret Offense.
26.A bhikshu who allows his anger to continue up to seven days and still has no intention to practice reconciliation and Beginning Anew, commits an Expression of Regret Offense.
27.A bhikshu who, out of hatred or discrimination, repeatedly and aggressively disputes in words or writing with other ideologies or religious faiths instead of devoting himself to his studies and practice, commits an Expression of Regret Offense.
28.A bhikshu who because of resentment with his fellow practitioners does not seek help from the Sangha to find ways of reconciliation and instead leaves the community to go somewhere else or goes to stay with his family for a while and then comes back again, commits an Expression of Regret Offense.
29.A bhikshu who does not practice to restore communication with his fellow practitioners but only complains to laypeople about difficulties and conflicts in the Sangha, commits an Expression of Regret Offense.
30.A bhikshu who does not use loving speech and deep listening to resolve the difficulties and disputes that have arisen between him and another monk, but instead only goes to complain to and seek an ally in a third, fourth, fifth person and so on, commits an Expression of Regret Offense.
31.A bhikshu who, upon hearing another monk complain about his difficulties with a third monk, makes no effort to bring about reconciliation between them, and instead allies himself with the monk who has complained to him in order to oppose the third monk, commits an Expression of Regret Offense.
32.A bhikshu who goes to another monastery and talks about the shortcomings and weaknesses of his former monastery in a complaining and reproachful way, commits an Expression of Regret Offense.
33.A bhikshu who claims to be up-to-date with the modern way of life, while he disrespectfully looks down on his teacher for being outdated and out of touch with the modern way of life, commits an Expression of Regret Offense.
34.A bhikshu who knows that the Sangha is about to meet to perform Sanghakarman Procedures, finds ways not to be present or pretends to be unwell and does not ask to be represented, commits an Expression of Regret Offense.
35.A bhikshu who, with the Sangha, has already performed a Sanghakarman Procedure, but is still annoyed and displeased about the meeting and tells someone else that he is against the Sanghakarman Recitation Ceremony of the Bhikshu Precepts Procedure that has been realized, commits an Expression of Regret Offense.
36.A bhikshu who has formally asked someone to represent him at a Sangha meeting and afterwards, feeling regret, looks for ways to deny the resolution that has been realized by Sanghakarman Procedure, commits an Expression of Regret Offense.
37.A bhikshu who does not put into effect, or encourages someone else not to put into effect a resolution that has been taken by the Sangha under Sanghakarman Procedure, commits an Expression of Regret Offense.
38.A bhikshu who knows that another bhikshu or bhikshuni has committed a Degradation Offense and tells someone else who is not a bhikshu or a bhikshuni about the offense intending to bring disrepute upon that bhikshu or bhikshuni, while the Sangha has not yet performed the Sanghakarman Procedure to affirm that the bhikshu or bhikshuni has committed that offense, commits an Expression of Regret Offense.
39.A bhikshu who talks about the faults of another monk when that monk is not present, except in the case of the practice of Shining Light, commits an Expression of Regret Offense.
40.A bhikshu who sees that a fellow monk is sick and does not ask about his condition and look after him or find someone else to look after him, commits an Expression of Regret Offense.
41.A bhikshu who has been assigned by the Sangha to distribute items among Sangha members, but out of favoritism gives more to some monks and less to others, or refuses to give anything to a monk with whom he does not get along well, commits an Expression of Regret Offense.
42.A bhikshu who is not in touch with and closes his eyes before suffering within himself and in the world, who only takes comfort in the offerings which laypeople make to him as a gesture of respect to the Sangha, forgetting that the aim of the practice is to find ways to transform suffering into peace and joy, after having been warned by three other bhikshus without listening deeply and changing his way, commits an Expression of Regret Offense.
43.A bhikshu who sees that his fellow practitioner is about to commit an offense and says nothing to dissuade him against it or to let other bhikshus know so they can dissuade him against it, commits an Expression of Regret Offense.
44.A bhikshu who is narrow-minded, attached to his views, maintaining that the knowledge he presently possesses is absolute and unchanging, refusing to Recitation Ceremony of the Bhikshu Precepts be open to and receive the viewpoints and insights of others, after having been warned by three other bhikshus, and still refusing to alter his attitude, commits an Expression of Regret Offense.
45.A bhikshu who uses authority, bribery, threat, propaganda, or indoctrination to force others, including children, to adopt his view, who does not respect the right of others to be different nor their freedom to choose what to believe and how to decide, after having been warned by three other bhikshus, and still refusing to alter his attitude, commits an Expression of Regret Offense.
46.A bhikshu who has relatives who are monks or nuns and uses his authority to protect them when they act wrongly or seeks ways to give them priority or privilege, commits an Expression of Regret Offense.
47.A bhikshu who relies on his sphere of influence due to the office he holds in the Sangha in order to overpower another bhikshu, who is his senior in years of ordination, commits an Expression of Regret Offense.
48.A bhikshu who uses his authority to force another bhikshu to take his side in opposing the proposal which is about to be realized by a Sanghakarman Procedure, commits an Expression of Regret Offense.
49.A bhikshu who is attached to his title or position of seniority in the Sangha and becomes angry or annoyed when someone does not address him according to his position or tells that person that they should correct their way of addressing him, commits an Expression of Regret Offense.
50.A bhikshu who only gives special treatment to his own disciples and fails to care for other students who come to ask him for mentorship, commits an Expression of Regret Offense.
51.A bhikshu who encourages another monk to take his side so that he can have more power to overtake fellow practitioners, commits an Expression of Regret Offense.
52.A bhikshu who encourages another monk to leave his teacher and root temple in order to set up his own hermitage or go to another monastery, commits an Expression of Regret Offense.
53.A bhikshu who speaks in a sweet and exaggerating way to win someone’s heart or complains and cries to arouse others’ sympathy for himself, commits an Expression of Regret Offense.
54.A bhikshu who spreads news that he does not know to be certain or criticizes and condemns things of which he is not sure, commits an Expression of Regret Offense.
55.A bhikshu who after having received donations from a layperson defends that layperson and oppresses other monks and nuns, commits an Expression of Regret Offense.
56.A bhikshu who accepts disciples not with the purpose to teach and nurture them on the path of practice but only to serve his own reputation or his personal work, commits an Expression of Regret Offense.
57.A bhikshu who forces the monks to work hard growing crops, manufacturing things to sell, and performing spiritual services for money in order to increase the income of the monastery and does not allow them enough time for their studies and practice, commits an Expression of Regret Offense.
58.A bhikshu who pretends that he has a serious illness in order to be cared for by donors or to obtain material offerings, commits an Expression of Regret Offense.
59.A bhikshu who takes advantage of charitable organizations associated with the temple in order to gather additional possessions for himself or his monastery, commits an Expression of Regret Offense.
60.A bhikshu who criticizes and looks down on an offering made by a donor to the Sangha, commits an Expression of Regret Offense.
61.A bhikshu who accepts offerings from laypeople but does not truly practice to transform himself and says that it is the duty of laypeople to bring him offerings, commits an Expression of Regret Offense.
62.A bhikshu who goes to a nunnery to complain about his lack of material resources in order to receive an offering, commits an Expression of Regret Offense.
63.A bhikshu who, out of discrimination, only meets with people who are rich or intellectual, not showing concern for those who are poor or unlearned, commits an Expression of Regret Offense.
64.A bhikshu who steals money or belongings of another person, tells someone else to steal them, or sees someone stealing them without finding ways to prevent it, commits an Expression of Regret Offense.
65.A bhikshu who breaks the promise he has made to a layperson, making that layperson angry and critical of the monastic Sangha, commits an Expression of Regret Offense.
66.A bhikshu who avoids heavy work and looks for light work, except in the case of illness or if he is weak and has poor health, commits an Expression of Regret Offense.
67.A bhikshu who assesses the value of someone by the work he does, forgetting that the quality of a monk’s practice is more important than the amount of work he accomplishes, commits an Expression of Regret Offense.
68.A bhikshu who is not aware that the responsibility of a monastic is to offer concrete practices which help people transform their suffering, but instead focuses all his energy on charitable works, forcing the Sangha to work so hard that they neglect their program of spiritual studies and practice, commits an Expression of Regret Offense.
69.A bhikshu who accepts hired work to earn some money for himself, not recognizing that his monastery already has the resources to support his material needs and spiritual studies and practice, commits an Expression of Regret Offense.
70.A bhikshu who tells people’s fortunes (by reading palms, astrology, and so on) or burns paper money for the deceased in order to earn some money, commits an Expression of Regret Offense.
71.A bhikshu who eats a non-vegetarian meal, even though he excuses himself by saying that he lacks nutrition, commits an Expression of Regret Offense.
72.A bhikshu who neglects the practice activities of the Sangha in order to produce luxurious and fancy dishes using expensive ingredients, without considering that so many people in the world are suffering from hunger, forgetting that he has committed himself to live the simple life of a monk, commits an Expression of Regret Offense.
73.A bhikshu who eats apart from the Sangha and eats in his room, except when he is sick or is unable to eat with the Sangha due to Sangha service, commits an Expression of Regret Offense.
74.A bhikshu who drinks beer, wine, or liquor of any kind, or takes any other substance that causes inebriation, except for medicinal use with the permission of the Bhikshu Sangha, commits an Expression of Regret Offense.
75.A bhikshu who enters a bar or a dimly lit coffee shop to have a drink or to sit and watch people come and go, commits an Expression of Regret Offense.
76.A bhikshu who goes to a layperson’s house or a restaurant to attend a birthday party, an engagement reception, or a wedding reception, commits an Expression of Regret Offense.
77.A bhikshu who celebrates his birthday in a layperson’s house or a restaurant, commits an Expression of Regret Offense.
78.A bhikshu who goes as a spectator to sports games, cinema, or worldly concerts, commits an Expression of Regret Offense.
79.A bhikshu who rents and watches videos or video discs, or reads books and magazines which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offense.
80.A bhikshu who watches television programs which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offense.
81.A bhikshu who goes on to the Internet alone without another monk next to him as a protection against getting lost in toxic websites, commits an Expression of Regret Offense.
82.A bhikshu who consumes images or sounds which excite sexual desire from the Internet or the telephone, commits an Expression of Regret Offense.
83.A bhikshu who listens to or performs songs or music which are sad, sentimental, romantic, or exciting (such as rock music), commits an Expression of Regret Offense.
84.A bhikshu who plays electronic games, including those on a mobile phone or a computer, commits an Expression of Regret Offense.
85.A bhikshu who gambles or bets on sports games, horse races, car races, and so on, commits an Expression of Regret Offense.
86.A bhikshu who drives in a careless and dangerous manner, speeding, swerving between cars, recklessly passing other cars, accelerating too quickly, or racing with another car, commits an Expression of Regret Offense.
87.A bhikshu who marches down the street clapping his hands, shouting, waving a flag, or throwing flowers to show support for a sports team, commits an Expression of Regret Offense.
88.A bhikshu who goes to watch military drills or preparations for battle, people fighting or arguing with each other, a martial art performance, or a magic show, commits an Expression of Regret Offense.
89.A bhikshu who goes to watch animals fighting or provokes animals to fight with each other, commits an Expression of Regret Offense
90.A bhikshu who abuses animals or takes their bones, horns, or skin to create art work or decorations, commits an Expression of Regret Offense.
91.A bhikshu who does not cultivate compassion and learn ways to protect the lives of animals, who kills an animal himself, gives consent for an animal to be killed, or does not prevent someone else from killing an animal, commits an Expression of Regret Offense.
92.A bhikshu who pollutes the environment, for example, by burning and destroying forests or by using toxic chemicals, commits an Expression of Regret Offense.
93.A bhikshu who intentionally allows his hair and beard to grow long, commits an Expression of Regret Offense.
94.A bhikshu who is not aware that the true beauty of a monk is found in his solidity and freedom, and instead spends too much time and care in dressing himself in order to create an outer show of attractiveness, commits an Expression of Regret Offense.
95.A bhikshu who when going into a town, village, or market wears lay clothing or a wig, commits an Expression of Regret Offense.
96.A bhikshu who separates himself from the Sangha and rents his own lodgings, commits an Expression of Regret Offense.
97.A bhikshu who sleeps overnight in a layperson’s house, even for Sangha service, and at least one other male practitioner does not accompany him, except in special circumstances with the permission of the Sangha, commits an Expression of Regret Offense.
98.A bhikshu who stays longer than one week in a layperson’s house, except with the permission of the Sangha, commits an Expression of Regret Offense.
99.A bhikshu who commits himself to a special relationship with a layperson by asking that person to be his father, mother, brother, sister, son, daughter, or grandchild, commits an Expression of Regret Offense.
100.A bhikshu who undertakes a course of study with the purpose of being awarded a bachelor’s degree, master’s degree, or doctorate in engineering, medicine, pharmacy, or other worldly subjects, except in the case that the course is in Buddhist studies, commits an Expression of Regret Offense.
101.A bhikshu who spends all his time studying worldly subjects, therefore neglecting to learn spiritual teachings and practice, commits an Expression of Regret Offense.
102.A bhikshu who immerses himself in and is carried away by his work and as a result fails to maintain good relationships between himself and other members of the Sangha, commits an Expression of Regret Offense.
103.A bhikshu who leaves his mentor before he has completed his fifth Rains’ Retreat, or even after this time if his practice is still weak, commits an Expression of Regret Offense.
104.A bhikshu who does not complete the three-month Rains’ Retreat once a year, commits an Expression of Regret Offense.
105.A bhikshu who, after the boundaries have been officially declared for the Rains’ Retreat, goes outside the boundaries for the same number or more days than he stays within the boundaries, even if his reason for going outside is to teach, study, or to do charitable work, commits an Expression of Regret Offense.
106.A bhikshu who has not yet completed ten Rains’ Retreats and transmits the Bhikshu Precepts, commits an Expression of Regret Offense.
107.A bhikshu who has not mastered the Vinaya and therefore performs a Sanghakarman Procedure or makes the affirmation of an offense in a way which is not in accordance with the Vinaya, thus causing the Sangha to lose its peace, joy, and harmony, commits an Expression of Regret Offense.
108.A bhikshu who complains about the precepts and fine manners, saying that the articles presented are bothersome, too complicated, too detailed, not truly necessary, and that they take away one’s freedom, commits an Expression of Regret Offense.
109.A bhikshu who does not recite the Pratimoksha with the Sangha at least once in three months, unless he has a long-lasting and serious illness, commits an Expression of Regret Offense.
110.A bhikshu who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offense.
Venerable Bhikshus, I have finished reciting the One Hundred and Ten Expression of Regret Offenses. A bhikshu who transgresses any one of these one hundred and ten precepts has to express his regret and begin anew before three or two bhikshus in order to make his precepts’ body clear.
Now I am asking you as far as these One Hundred and Ten Expression of Regret Offenses are concerned, is your precept’s body clear? (The question is asked three times.)
The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)
Fine Manners Offenses (Shaiksha)
Venerable Bhikshus, these are the Seventy Fine Manners Offenses (Shaiksha), to be recited once every two weeks.
1.A bhikshu, while walking, should not talk, laugh, joke, whistle, sing, shout to someone far off, chew his food, use a tooth pick, or talk on the telephone.
2.A bhikshu, while walking, should not join his palms in greeting, snap his fingers, swing his arms, sway his body, move his arms and legs as if he were dancing, skip, turn his face up to the sky, or walk in haste.
3.A bhikshu, while walking, should not be putting on clothes or adjusting his robe.
4.A bhikshu, while walking, should not drag or stamp his feet, nor take very long strides.
5.A bhikshu should not speak in such a way to probe into someone’s personal life to discover his faults or speak with a sharp, sarcastic, or rough voice, nor should he interrupt someone who is speaking.
6.A bhikshu should practice to speak softly and slowly, not talking too fast and swallowing his words, nor speaking so loudly that his voice drowns the voices of others.
7.A bhikshu should not tell ghost or horror stories which water the seeds of fear in another person.
8.A bhikshu should not imitate someone else’s way of speaking or manner in order to make fun of that person.
9.A bhikshu should not laugh too loudly, open his mouth too wide, nor yawn or pick his teeth without covering his mouth.
10.A bhikshu should not squat, but rather he should sit solidly and at ease with his back upright, not shaking his legs, or swinging or tapping his feet.
11.A bhikshu should not sit in a place where people are drinking alcohol, eating meat, gambling, using abusive language, disrespectfully teasing each other, or speaking badly about others.
12.A bhikshu should practice lying on his right side to go to sleep as this is the most peaceful and healthy position.
13.A bhikshu should not lie down in a place where people pass by, nor should he read or chant the sutras when lying down, except in special cases.
14.A bhikshu should not stand with his hands on his hips, nor should he hold his hands behind his back.
15.A bhikshu should not choose only the best tasting food for himself.
16.A bhikshu, while eating, should not talk and should not chew and swallow his food in a rush, but should chew each mouthful slowly about thirty times before swallowing.
17.A bhikshu should not chew and slurp loudly, lick the food from his bowl or plate with his tongue, nor open his mouth too wide when putting food into it.
18.A bhikshu, in a formal meal, should not put down his empty bowl when those who have been ordained longer than him are still eating. He should not stand up in the middle of the meal, nor stand up as soon as he has finished eating, before the sound of the bell.
19.A bhikshu should not leave leftover food when he is finished eating.
20.A bhikshu should eat lightly in the evening so that he feels light in body and avoids wasting time cooking.
21.A bhikshu should not buy luxurious and expensive food items, such as tea, sweets and so on, except in special cases.
22.A bhikshu should care for his alms bowl with respect and should not use more than one alms bowl.
23.A bhikshu should not make noise with his spoon or chopsticks against his alms bowl.
24.A bhikshu should always be neatly dressed wearing his long robe when he goes outside the monastery.
25.A bhikshu should dry undergarments in the designated place.
26.A bhikshu should not dress untidily or wear dirty robes and should bathe regularly enough so that his body does not have odors.
27.A bhikshu should exercise regularly so that he remains strong and healthy and should learn the way to conserve the three energies (sexual, breath, and spirit).
28.A bhikshu should clean his teeth after every meal and while cleaning his teeth should not walk back and forth, talk, laugh, or joke.
29.A bhikshu should not sleep on the same bed with a layman, except in special circumstances for which he has informed the other bhikshus.
30.A bhikshu should not sleep on the same bed with another monk. In the case in which there are not enough beds, it is possible to share a bed temporarily, but they should not use the same blanket. In the case in which there is no other option and they have to share a blanket, they should be fully clothed.
31.A bhikshu should not sleep without wearing a shirt and should not sleep wearing only shorts.
32.A bhikshu who has a nightmare should not allow himself to go back to sleep immediately, but should sit up and massage so that the blood circulates evenly or practice walking meditation outside for ten minutes before going back to sleep. If while sleeping, he has a seminal emission he should rise early to take a shower and change his clothes so that he is on time for the early morning sitting and chanting.
33.A bhikshu should not join his palms to bow in a mechanical way, without mindfulness and when receiving something offered by someone, he should bow, joining his palms like a lotus bud.
34.A bhikshu should practice looking deeply while touching the earth, not just prostrating mechanically, and in this position his four limbs and forehead should touch the ground.
35.A bhikshu should not urinate or defecate near a stupa or shrine, in a place which is not shielded from view, in a vegetable plot, or in a flowing body of water.
36.A bhikshu should knock slowly three times before entering someone else’s room.
37.A bhikshu should not leave his shoes or slippers untidily but should leave them neatly in a straight line.
38.A bhikshu should neatly arrange and tidy everything when he is finished using it.
39.A bhikshu should not leave his clothes soaking for a long period of time without washing and drying them so that they do not disintegrate in a short time.
40.A bhikshu, before inviting the sound of any bell, should breathe in and out mindfully three times and recite the gatha for inviting the bell. When he hears the sound of the bell, he should stop all thinking, speech, and movement, and practice mindful breathing.
41.A bhikshu should respect the schedule of the Sangha by being present and arriving on time for all activities so that he may be a model for his fellow practitioners.
42.A bhikshu should not arrive in the Dharma Hall after the teacher has arrived and should not leave in the middle of the Dharma talk. While listening to a recording of a Dharma talk he should sit upright, listening with all his attention and respect as he would in the Dharma Hall.
43.A bhikshu, when hearing the telephone ring, should give rise to mindfulness, returning to his breathing for at least three breaths before picking up the telephone. He should use the telephone only for necessary conversations, sitting in an upright posture, using loving speech, and without speaking too loudly, teasing, or joking.
44.A bhikshu, upon hearing the person on the other end of the line making unnecessary conversation, should find a way to politely excuse himself before hanging up the telephone.
45.A bhikshu should not use a portable telephone during sitting or walking meditation, sutra chanting, Sangha meetings, or study classes.
46.A bhikshu, while bathing, should not sing, recite the sutra, talk loudly, tease, or joke.
47.A bhikshu, while cooking or working, should practice mindfulness just as he does during sitting meditation or other Dharma practices and should move around in a calm manner, without rushing.
48.A bhikshu who is given a special task by the Sangha should not use it in such a way to give him authority or consider that his work is more important than others’ work. He should be aware that all kinds of work done to serve the Sangha are equally important.
49.A bhikshu, when receiving a task from the Sangha, no matter how important it is, should always do it with ease and freedom, not taking advantage of it to unnecessarily excuse himself from activities of the Sangha.
50.A bhikshu should not take on more work beyond his capability or state of health. He should not be afraid of inconveniencing others and accept more work, which will then make him anxious, tired, and dispirited.
51.A bhikshu who is studying teachings of a profound, metaphysical, and mystical nature, should constantly ask himself how he may apply these teachings in his daily life to transform his suffering and realize liberation.
52.A bhikshu should not only read books and sutras without applying the basic and essential practices of Buddhism in order to transform her afflictions and habit energies.
53.A bhikshu, in addition to reading books on Buddhism, should also read books on the history of civilizations of the world, general history and teachings of other religious faiths, applied psychology, and the most recent scientific discoveries. These areas of knowledge can help him to understand and share the teachings to people in a way that is appropriate to their situation.
54.A bhikshu should only ask to leave his Sangha and practice elsewhere when he sees that there are not enough conditions for his progress in his present situation. He should choose to go to a monastery where there is harmony and happiness in the Sangha.
55.A bhikshu, when he sees anger arising in himself, should not say or do anything, but practice mindful breathing, not continuing to listen and give attention to the person whom he thinks is the cause of his anger. If necessary he may go outside to practice walking meditation to look deeply, recognizing that the main cause of his anger is the seed of anger within himself.
56.A bhikshu should have another monk as a second body to look after and support, just as he himself is the second body of another monk who supports and looks after him.
57.A bhikshu should not go outside the monastery at night, except in an emergency. If he does have to go outside he should let the Sangha know and another monk should accompany him.
58.A bhikshu should bring one formal robe with him if he has to be away from his monastery overnight.
59.A bhikshu, while driving, should not make unnecessary conversation, tease, joke, talk on the telephone, or read the map. He should not drive his vehicle alongside another vehicle to hold a conversation with the driver of the other vehicle nor honk the horn of his car in irritation at another vehicle. He should not drive faster than the official speed limit.
60.A bhikshu, while driving, should wear his seat belt, should have his driver’s license and the official papers of the car he is driving with him. When getting into a car or onto a motorbike he should arrange his robes so that they do not hang outside the car or get stuck in the wheel of the motorbike.
61.A bhikshu, if during a long driving trip, begins to feel sleepy or tired should ask someone else to drive. If there is no one to replace him he should stop the car and rest until he feels refreshed and awake, remembering that the lives of the passengers in the car he is driving depend on his careful attention.
62.A bhikshu should not go into a shop or area where toxic books, magazines, and posters are displayed or sold.
63.A bhikshu should not tease and joke with a vendor.
64.A bhikshu who, going outside of the monastery, meets a high monk or nun of his own tradition should stop, join his palms, and exchange greetings with him or her. If he meets a monk or nun of a different tradition he should do the same.
65.A bhikshu should not visit his family more frequently than the Sangha’s guidelines allow. He may regularly write home to his family, sharing his happiness and spiritual practice so that his family’s happiness and faith in the practice increases. He should not tell his family about the difficulties he encounters in his life as a monk in such a way that they become concerned and anxious about him.
66.A bhikshu, when helping to resolve difficult situations in his family, should use his energy of mindfulness and share the practices of deep listening and loving speech.
67.A bhikshu, when visiting his family, should not keep asking for one thing after another, and when his family gives him something he should share it with the Sangha.
68.A bhikshu, when receiving and talking with visiting laypeople in the monastery, should refrain from taking part in conversations about worldly matters containing blame, criticism, or discrimination. Rather he should listen deeply to the lay practitioner’s suffering, and using his own experience in the practice should offer concrete practices which will help the lay practitioner transform himself as well as the situation in his family and society.
69.A bhikshu, when receiving and talking with visiting laypeople in the monastery, should not listen to tales about the shortcomings of other practice centers or monks or nuns from other temples.
70.A bhikshu should not try to find ways to be in close contact only with people who are powerful, wealthy, or famous.
Venerable Bhikshus, I have finished reciting the Seventy Fine Manners Offenses (Shaiksha). A bhikshu who transgresses any one of these seventy offenses should know that his practice is still weak. He should give rise to a feeling of remorse and promise to his mentor that he will practice more solidly.
Now I am asking you: as far as these Seventy Fine Manners Offenses are concerned, have you practiced with stability? (The question is asked three times.)
The Venerable Bhikshus have remained silent. Therefore we know that in the Sangha the fine manners have been practiced with stability. Let us be aware of this, recognize it, and give it our approval. (BELL)
Ways of Putting an End to Disputes (Sapta dhikarana-shamatha-dharma)
Venerable Bhikshus, these are the Seven Ways of Putting an End to Disputes (Sapta dhikarana-shamathadharma), to be recited once every two weeks.
1.If a meeting of the Sangha is needed with the presence of those who are involved in the dispute so that they can talk about the injustice and suffering they have experienced, and during this meeting the Sangha can practice deep and compassionate listening in order to relieve the suffering of both sides, then let the Sangha call such a meeting to resolve the dispute.
2.If a meeting is needed to encourage those involved in the dispute to recall and tell what they have seen, heard, and thought about the dispute in the spirit of deep listening and loving speech, then let such a meeting be called to resolve the dispute.
3.If a meeting is needed to affirm that a person involved in the dispute was going through a mental crisis or illness at the time of the dispute and did not know that he was causing difficulties and making others suffer, and now that the crisis is over he still cannot remember well what happened, then let such a meeting be called to resolve the dispute.
4.If a meeting is needed to give those who are involved in the dispute an opportunity to recognize and acknowledge their own unskillfulness and lack of mindfulness, wherein one person first expresses his unskillfulness, lack of mindfulness, and regrets using loving speech, and then the other person(s) will be encouraged to do the same, helping to deescalate the conflict, then let such a meeting be called to resolve the dispute.
5.If a meeting is needed to appoint a committee to investigate and study the causes and nature of the dispute, and after investigating this committee should present a report to the Bhikshu Sangha so that they can resolve the dispute, then let such a meeting be called to resolve the dispute.
6.If a meeting is needed to resolve the dispute by means of a majority vote, since the dispute has gone on so long unresolved, and after the decision Recitation Ceremony of the Bhikshu Precepts by majority is made no one can bring the matter up again, then let such a meeting be called to resolve the dispute.
7.If a meeting in the presence of the most respected elders of the community is needed to resolve a dispute and in this meeting the elders will declare a general amnesty, encouraging everyone to use their compassion to put an end to resentment, like laying straw on the mud, then let such a meeting be called to resolve the dispute.
Venerable Bhikshus, I have finished reciting the Seven Ways of Putting an End to Disputes.
Now I am asking you: has everyone in the Sangha studied, practiced and observed these Seven Ways of Putting an End to Disputes? (The question is asked three times.)
The Venerable Bhikshus are silent. Therefore we know that in the Sangha everyone has studied, practiced and observed these Seven Ways of Putting an End to Disputes. Let us be aware of this, recognize it, and give it our approval. (BELL)
Conclusion
Venerable Bhikshus, I have finished reciting the 250 Bhikshu Precepts; including the Four Degradation Offenses, the Twenty-Seven Sangha Restoration Offenses, the Thirty-Two Release and Expression of Regret Offenses, the One Hundred and Ten Expression of Regret Offenses, the Seventy Fine Manners Offenses and the Seven Ways of Putting an End to Disputes. I wish to thank the Venerable Bhikshus for helping me to recite the precepts serenely.
( In the unusual circumstance that we cannot recite all 250 of the Bhikshu Precepts we can use the following conclusion: Venerable Bhikshus, I have finished reciting the 250 Bhikshu Precepts; including the Four Degradation Offenses and _______________ (list the precepts which were recited today). You should read and study for Recitation Ceremony of the Bhikshu Precepts yourself the remaining precepts so that your practice of the precepts can deepen and grow more extensive day by day. I wish to thank the Venerable Bhikshus for helping me to recite the precepts serenely.)
Venerable Bhikshus, now I will recite the Four Objects of Refuge and the Four Ways of Meeting with Certain Situations, the essential practices of a bhikshu that have been devised by the Buddha and transmitted to us from the Original Sangha of the Buddha. Please listen wholeheartedly and put them into practice.
Here are the Four Objects of Refuge:
1.A bhikshu takes refuge in his sanghati robe as a bird relies on its wings.
2.A bhikshu takes refuge in his begging bowl in order to practice humility, to have the opportunity to be in contact with laypeople and to help them realize awakening.
3.A bhikshu takes refuge in the foot of a tree, a hermitage, or a monastery as his dwelling place, and never leaves his Sangha.
4.A bhikshu takes refuge in plants, herbs and simple, wholesome foods in order to cure disease.
Here are the Four Ways of Meeting with Certain Situations:
1.A bhikshu who is insulted by someone, shall not insult that person in return.
2.A bhikshu whom someone is angry with, shall not be angry with that person in return.
3.A bhikshu who is belittled by someone, shall not belittle that person in return.
4.A bhikshu who is beaten by someone, shall not beat that person in return. (BELL)
Buddha Vipashyin has taught: Inclusiveness is the first practice Nirvana is the final aim. To make others suffer is not the practice of a monastic.
Buddha Shikhin has taught: Someone whose eyes are bright avoids perilous paths. The wise ones in the world do not fall into realms of suffering.
Buddha Vishvabhu has taught: Not denigrating or envious of others, practicing and observing the precepts, eating and drinking with moderation diligently dwelling in peace.
This is what the Buddha teaches.
Buddha Krakucchanda has taught: Just as when the bee visits the flower, it does not destroy its fragrance and beauty, but only removes the sweet nectar. A bhikshuni when going out into the world practices like that. She does not get caught in worldly matters. She looks straight ahead, walks mindfully.
Buddha Kanakamuni has taught: Someone who masters her mind, walking steadily on the holy path, has nothing to worry about, since she dwells in mindfulness.
Buddha Kashyapa has taught: Someone who does not cause others to suffer, who is diligent in doing goodness, purifies her mind.
This is what the Buddha teaches.
Buddha Shakyamuni has taught: By guarding our actions of body and speech, we purify our minds. If you are able to do this, you realize your nature of no-birth and no-death. (BELL)
Sharing the Merit
Venerable Bhikshus, please join your palms so that we can offer up the merit of our recitation together.
To respect and put into practice the wonderful Pratimoksha, to leave behind the world of birth and death and be able to realize Nirvana, is to realize the highest happiness. For as long as the precepts endure, the teachings of the Buddha endure. To recite and protect the precepts means that the Buddha is always present, forever in the world. (BELL)
Reciting the Vinaya, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruits with all beings. We vow to offer tribute to parents, teachers, friends, numerous beings who give guidance and support along the path. (THREE BELLS)
Sangha Restoration Offense Methods for Practicing Dwelling Apart, Beginning Anew and Purifying the Offense
If a bhikshu transgresses a Sangha Restoration Offense and admits his offense on the same day, he only needs to practice six days of Beginning Anew. After that, the offense can be formally declared purified with a Sanghakarman Procedure. If he hides his offense, then after he has admitted it, he has to practice Dwelling Apart (Manatva) for as many days as he concealed the offense. After that, he practices six days of Beginning Anew and then asks the Sangha to declare the offense purified. For example, if he has concealed his offense for forty days, he has to practice Dwelling Apart for forty days before he begins to practice six days of Beginning Anew. During the time he practices Dwelling Apart, he should live more simply than usual, deprived of certain comforts and he should practice more manual work than normal, in order to be reminded that he is practicing Dwelling Apart. During this time, he cannot receive the prostration of others, he cannot have an attendant, he cannot teach the Dharma, he cannot attend Dharma Discussions, and he cannot hold positions such as Guest Master, Work Coordinator and so on.
Text of Admitting a Sangha Restoration Offense:
Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I have hidden the offense for __________ days before admitting my offense. Now I admit my offense and ask to receive a period of Dwelling Apart for __________ days before practicing a further six days of Beginning Anew. Venerable Bhikshus, please be compassionate and bear witness to my request.
Text of an Announcement to be made everyday while Practicing Dwelling Apart:
Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offense for __________ days before admitting my offense. The Sangha is allowing me to practice a period of Dwelling Apart for __________ days before practicing six days of Beginning Anew, and today I am practicing my __________th day and I have ________ more days to practice. I am fully aware that I am practicing Dwelling Apart. Venerable Bhikshus, please be compassionate and bear witness to my announcement.
Text to Request to Practice Six Days of Beginning Anew:
Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offense for __________ days before admitting my offense. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice. Now I request the Sangha to allow me to begin the practice of Beginning Anew for six days. Venerable Bhikshus, please be compassionate and bear witness to my request.
Text of an Announcement to be made everyday while Practicing Six Days of Beginning Anew:
Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offense for __________ days before admitting my offense. The Sangha allowed me to practice a period of Dwelling Apart for ____________ days, and I have completed that period of Dwelling Apart. I have also been allowed to practice six days of Beginning Anew, and today I am practicing my __________th day and I have __________ more days to practice. I am fully aware that I am practicing six days of Beginning Anew before the formal purification of my offense. Venerable Bhikshus, please be compassionate and bear witness to my announcement.
Text for Requesting Purification of a Sangha Restoration Offense:
Noble Sangha, please listen to me: I am bhikshu ____________. I have transgressed the precept ____________. I hid the offense for __________ days before admitting my offense. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice and six days of Beginning Anew. Venerable Bhikshus, now I am requesting you to formally purify my offense. Please be compassionate and bear witness to my request.
Release and Expression of Regret Offense
Methods for Practicing Expressing Regret and Beginning Anew to be made before the whole Sangha or before three or two bhikshus representing the whole Sangha
The bhikshu presents the object or money that he wishes to release and hands it to the Sangha, and says:
Noble Sangha, please listen to me. I am bhikshu ________. I transgressed the precepts in holding and using this object, money or possession. Now I wish to release it and hand it over to the Sangha.
The bhikshu hands the object or money to a bhikshu who is representing the Sangha and says:
Noble Sangha, please listen to me. I am bhikshu ________. I transgressed the precepts in holding and using this object, money or possession. Now I have released it and handed it over to the Sangha so that the Sangha can do with it whatever they see fit or, if necessary, destroy it. I wish to admit my transgression and express my regret. I promise I shall not do this again. Venerable Bhikshus, please be compassionate and bear witness to this expression of my regret.
