ABBREVIATIONS. A .. Anguttara Nikaya As

A..... Anguttara Nikaya
As..... Adhikarana-samatha
Ay..... Aniyata
BD..... Book of Discipline
Cv..... Cullavagga
D..... Digha Nikaya
Dhp..... Dhammapada
M..... Majjhima Nikaya
Mv..... Mahavagga
NP..... Nissaggiya Pacittiya
Pc..... Pacittiya
Pd..... Patidesaniya
Pr..... Parajika
Pv..... Parivara
S..... Samyutta Nikaya
Sg..... Sanghadisesa
Sk..... Sekhiya
Vism..... Visuddhi Magga

Numbers in the references to Mv, Cv, and Pv denote chapter, section and sub-section; in the references to D and M, discourse (sutta); in the references to S and A, section (samyutta or nipata) and discourse; in the references to Dhp, verse; in the references to Vism, chapter and paragraph.

PATIMOKHA RULES.

Pаrаjika (defeat)

1. Voluntary sexual intercourse -- genital, anal, or oral -- with a human being, non-human being, or common animal is a parajika offense.

1) Effort: In this rule, the term sexual act refers to all kinds of sexual intercourse.

2) Object: With a human,"non-human" being or common animal, whether female, male, neuter, or hermaphrodite.

3) Knowledge & consent: Must know that it is happening and give his consent.

2. The theft of anything worth 1/24 ounce troy of gold or more is a parajika offense.

1) Object: Anything belonging to another human being or a group of human beings.

2) Perception: One perceives that the object belongs to another person, etc.

3) Intention: One decides to steal it.

4) Effort: One takes possession of it.

5) The value of the object.

3. Intentionally bringing about the untimely death of a human being, even if it is still a fetus, is a parajika offense.

1) Object: Human being, which includes human fetuses

2) Intention: Knowingly, consciously, deliberately, and purposefully wanting to cause that person's death.

3) Perception: Perceiving the person as a living being.

4) Effort: Whatever one does with the purpose of causing that person to die.

5) Result: The person dies as the result of one's act.

4. Deliberately lying to another person that one has attained a superior human state is a parajika offense.

1) Effort: One makes a direct claim

2) Object: Superior human state

3) Perception: That one perceives as not present in oneself.

4) Intention: One's intention is to misrepresent the truth.

5) Result: One's listener understands what one is saying.

Saпghаdisesa

(involving the Community in the initial and subsequent acts)

1. Intentionally causing one self to emit semen, or getting someone else to cause one to emit semen (except during a dream) is a sanghadisesa offense

1) Intention: To emit semen

2) Effort: To bring emission of semen, and

3) Result: The semen is emitted.

2. Lustful bodily contact with a woman whom one perceives to be a woman is a sanghadisesa offense.

1) Object: A living woman.

2) Perception: The bhikkhu correctly perceives her to be a woman.

3) Intention: He is acting under the influence of lust.

4) Effort: He comes into physical contact with her.

3. Making a lustful remark to a woman about her genitals, anus, or about performing sexual intercourse is a sanghadisesa offense.

1) Object: a woman, i.e., any female human being experienced enough to know what words are and are not lewd.

2) Perception: The bhikkhu perceives her to be such a woman.

3) Intention: He is lustful.

4) Effort: He makes remarks referring to her genitals, anus, or to her performing sexual intercourse.

5) Result: The woman immediately understands.

4. Telling a woman that she would benefit from having sexual intercourse with oneself is a sanghadisesa offense.

1) Perception: The bhikkhu perceives her to be such a woman.

2) Intention: He is lustful

3) Effort: The bhikkhu speaks to the woman in praise of her ministering to his sensual needs

4) Object: Woman experienced enough to know what words are and are not lewd.

5) Result: The woman immediately understands.

5. Acting as a go-between to arrange a marriage, an affair, or a date between a man and a woman not married to each other is a sanghadisesa offense.

1) Effort: To take on the role of a go-between.

2) Object: Man and a woman who are not married to each other.

6. Building a plastered hut -- or having it built -- without a sponsor, destined for one's own use, without having obtained the Community's approval, is a sanghadisesa offense. Building a plastered hut -- or having it built -- without a sponsor, destined for one's own use, exceeding the standard measurements, is also a sanghadisesa offense.

7. Building a hut with a sponsor -- or having it built -- destined for one's own use, without having obtained the Community's approval, is a sanghadisesa offense.

8. Making an unfounded charge to a bhikkhu that he has committed a parajika offense, in hopes of having him disrobed, is a sanghadisesa offense.

four factors:

1) Object: The other bhikkhu is regarded as ordained.

2) Perception: One perceives him to be innocent of the offense one is charging him with.

3) Intention: One wants to see him expelled from the Sangha.

4) Effort: One makes an unfounded charge in his presence that he is guilty of a parajika offense.

9. Distorting the evidence while accusing a bhikkhu of having committed a parajika offense, in hopes of having him disrobed, is a sanghadisesa offense.

10. To persist in one's attempts at a schism, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offense.

1) Discussion: A bhikkhu aiming at schism begins a dispute over the Buddha's teachings

2) Announcement: That he is splitting off from the Community and ask other bhikkhus to take sides.

3) Vote: The issue goes to a vote in a Community of at least nine bhikkhus, with at least four on either side.

4) Act or recitation: Patimokkha or perform other communal business separately.

11. To persist in supporting a potential schismatic, after the third announcement of a formal rebuke in a meeting of the Community, is a sanghadisesa offense.

1) Supporting the schismatic.

2) Being admonished: in legal Vinaya-kamma.

3) Completion of kamma-vaca.

4) He does not give up effort andattitude.

12. To persist in being difficult to admonish, after the third announcement of a formal rebuke in the Community, is a sanghadisesa offense.

1) One is being unadmonishable.

2) Being admonished in legal Vinaya-kamma.

3) Completion of kamma-vaca.

4) He does not give up effort and.

13. To persist -- after the third announcement of a formal rebuke in the Community -- in criticizing an act of banishment performed against oneself is a sanghadisesa offense.

1) Accusing monks

2) Being admonished in legal Vinaya-kamma

3) Completion of kamma-vaca

4) He does not give up effort and attitude

Aniyata (indefinite)

1. When a trustworthy female lay follower accuses a bhikkhu of having committed a parajika, sanghadisesa, or pacittiya offense while sitting alone with a woman in a private, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done.

2. When a trustworthy female lay follower accuses a bhikkhu of having committed a sanghadisesa or pacittiya offense while sitting alone with a woman in a private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done.

Nissaggiya Pаcittiya

(making the offense known and giving up the object)

One: The Robe-cloth Chapter

1. Keeping a piece of robe-cloth for more than ten days without determining it for use or placing it under shared ownership – except when the robe season privileges are in effect.

2. Being in a separate zone from any of one's three robes at dawn rise – except when one's Kathina privileges are in effect or one has received formal authorization from the Community.

3. Keeping out-of-season robe-cloth for more than 30 days when it is not enough to make a requisite and one has expectation for more-except when the robe season privileges are in effect.

4. Getting an unrelated bhikkhuni to wash, dye, or beat a robe that has been used at least once.

5. Accepting robe-cloth from an unrelated bhikkhuni without giving her anything in exchange.

6. Asking for and receiving robe-cloth from an unrelated lay person, except when one's robes have been snatched away or destroyed.

7. Asking for and receiving excess robe-cloth from an unrelated lay person when one's robes have been snatched away or destroyed.

8. When a lay person who is not a relative is planning to get a robe for one but has yet to ask one what kind of robe one want: receiving the robe after making a request that would improve it.

9. When two or more lay people who are not one's relatives are planning to get separate robes for one but have yet to ask one what kind of robe one wants: receiving a robe from them after asking them to pool their funds to get one robe – out of a desire to get something fine.

10. When a fund for one's individual use has been set up with a steward, obtaining an article from the fund as a result of having prompted the steward more than the allowable number of times.

Two: The Silk Chapter

11. Making a felt blanket/rug with silk mixed in it for one's own use – or having it made.

12. Making a felt blanket/rug entirely of black wool for one's own use – or having it made.

13. Making a felt blanket/rug that is more than one-half black wool for one's own use – or having it made.

14. Unless one has received authorization to do so from the Community, making a felt blanket/rug for one's own use – or having it made – less than six years after one's last one was made.

15. Making a felt sitting rug for one's own use – or having it made – without incorporating a one-span piece of old felt.

16. Carrying wool that has not been made into cloth or yarn for more than 3 yojanas.

17. Getting an unrelated bhikkuni to wash, dye, or card wool that has not been made into cloth or yarn.

18. Accepting gold or money, having someone else accept it, or consenting to its being placed down as a gift for oneself.

19. Obtaining gold or money through trade.

20. Engaging in trade with anyone except one's co-religionists.

Three: The Bowl Chapter

21. Keeping an alms bowl for more than ten days without determining it for use or placing under shared ownership.

22. Asking for and receiving a new alms bowl when one's current bowl is not beyond repair.

23. Keeping any of the five tonics – ghee, fresh butter, oil, honey or sugar/molasses – for more than seven days, unless one determines to use them only externally.

24. Seeking and receiving a rains-bathing cloth before the fourth month of the hot season. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season.

25. Having given another bhikkhu a robe on a condition and then – angry and displeased – snatching it back or having it snatched back.

26. Taking thread that one has asked for improperly and getting weavers to weave cloth from it – when they are unrelated and have not made a previous offer to weave.

27. When donors who are not relatives – and have not invited one to ask – have arranged for weavers to weave robe-cloth intended for one: receiving the cloth after getting the weavers to improve it.

28. Keeping robe-cloth offered in urgency past the end of the robe season after having accepted it during the last eleven days of the rains-residence.

29. When one is living in a dangerous wilderness lodging during the month after the rains-residence and has left one of one's robes in the village where one normally goes for alms: being away from the lodging and the village for more than six nights at a stretch – except when authorized by the Community.

30. Persuading a donor to give a gift to one self, knowing that he or she had planned to give it to the Community.

Pаcittiya (to be made known)

One: The Lie Chapter

1. The intentional effort to misrepresent the truth to another individual.

2. An insult made with malicious intent to another Bhikkhu.

3. Telling a bhikkhu about insulting remarks made by another bhikkhu – in hopes of winning favour or causing a rift.

4. To train a novice or a lay person to recite passages of Dhamma by rote.

5. Lying down at the same time, in the same dwelling, with a novice or layman for more than three nights running.

6. Lying down at the same time in the same dwelling with a woman.

7. Teaching more than six sentences of Dhamma to a woman, except in a response to a question, unless a knowledgeable man is present.

8. To tell an unordained person of one's actual superior human attainments.

9. Telling an unordained person of another bhikkhu's serious offense – unless one is authorized by the Community.

10. Digging soil or commanding that it be dug.

Two: The Living Plant Chapter

11. Intentionally cutting, burning, or killing a living plant.

12. Persistently replying evasively or keeping silent in order to conceal one's own offense when being questioned in a meeting of the Community – after a formal charge of evasive speech or causing a frustration has been brought against one.

13. If a Community official is innocent of bias: criticizing him within an earshot of another bhikkhu.

14. When one has set a bed, a bench, mattress, or stool belonging to the community out in the open: leaving its immediate vicinity without putting it away, arranging to have it put away or taking leave.

15. When one has spread bedding out in a dwelling belonging to the Community: departing from the monastery without putting it away, arranging to have it put away or taking leave.

16. Intruding on another bhikkhu's sleeping or sitting place in a dwelling belonging to the Community, with the sole purpose of making him uncomfortable and forcing him to leave.

17. Causing a bhikkhu to be evicted from a dwelling belonging to the Community – when one's primary impulse is anger.

18. Sitting or lying down on a bed or bench with detachable legs on an unplanked loft in a dwelling belonging to the Community.

19. When a bhikkhu is building or repairing a large dwelling for his own use, using resources donated by another, he may not reinforce the window or door frames with more than three layers of roofing material or plaster.

20. Pouring water than one knows to contain living beings – or having it poured – on grass or clay. Pouring into such water anything that would kill the beings– or having it poured.

Three: The Exhortation Chapter

21. Exhorting a bhikkhuni about the eight rules of respect – except when one has been authorized to do so by the

Community or asked a question by a bhikkhuni.

22. Exhorting bhikkhunis on any topic at all after sunset – except when they request it.

23. Going to the bhikkhunis' quarters and exhorting a bhikkhuni about the eight rules of respect – except when se is ill or has requested the instruction.

24. Saying that a properly authorized bhikkhu exhorts the bhikkhunis for the sake of worldly gain – when in fact that is not the case.

25. Giving robe-cloth to an unrelated bhikkhuni without receiving anything in exchange.

26. Sewing a robe – or having it sewn – for an unrelated bhikkhuni.

27. Traveling by arrangement with a bhikkhuni from one village to another – except when the road is risky or there are other dangers.

28. Traveling by arrangement with a bhikkhuni upriver or downriver in the same boat – except when crossing a river.

29. Eating any of the five staple foods that a lay person has offered as a result of a bhikkhuni's prompting – unless the lay person was already planning to offer the food before her prompting.

30. When aiming at privacy, sitting or lying down alone with a bhikkhuni in an unsecluded but private place.

Four: The Food Chapter

31. Eating food obtained from the same public alms center two days running – without leaving in the interim – unless one is too ill to leave the center.

32. Eating a meal to which four or more individual bhikkhus have been specifically invited – except on special occasions.

33. Eating a meal before going to another meal to which one was invited, or accepting an invitation to one meal and eating elsewhere instead, is a pacittiya offense except when one is ill or during the time of giving cloth or making robes.

34. Accepting more than three bowlfuls of food that the donors prepared for their own use as presents or as provisions for a journey.

35. Eating staple or non-staple food that is not leftover, after having earlier in the day finished a meal during which one turned down an offer to eat further staple food.

36. Deliberately tricking another bhikkhu into breaking the preceding rule, in hopes of finding fault with him.

37. Eating staple or non-staple food in the period from noon till the next dawn rise.

38. Eating food that a bhikkhu – oneself or another – formally received on a previous day.

39. Eating finer staple foods, after having asked for them for one's own sake – except when ill.

40. Eating food that has not been formally given.

Five: The Naked Ascetic Chapter

41. Handing food or medicine to a person ordained in another religion.

42. Sending another bhikkhu away so that he won't witness any misconduct on is planning to indulge in.

43. To sit down intruding on a man and a woman in their private quarters – when both are sexually aroused, and

when another bhikkhu is not present.

44. When aiming at privacy, sitting or lying down with a woman or women in a private secluded place with no other man present.

45. When aiming at privacy, sitting or lying down alone with a woman in an unsecluded but private place.

46. Visiting lay families – without having informed an available bhikkhu – before or after a meal to which one has been invited is a pacittiya offense except during the robe season or any time one is making a robe.

47. When a supporter has made an offer to supply medicines to the Community: asking him/her for medicine outside the terms of the offer when one is not ill.

48. Watching a field army – or similar large military force – on active duty, unless there is a suitable reason.

49. Staying more than three consecutive nights with an army on active duty, unless one has a suitable reason to be there.

50. Going to a battlefield, a roll call, an array of troops in battle formation, or to see a review of the battle units while one is staying with an army.

Six: The Alcoholic Drink Chapter

51. Taking an intoxicant is a pacittiya offense regardless of whether one is aware that it is an intoxicant.

52. Tickling another bhikkhu is a pacittiya offense.

53. Jumping and swimming in the water for fun.

54. Speaking or acting disrespectfully after having been admonished by another bhikkhu for a breach of the training rules.

55. Attempting to frighten another bhikkhu.

56. Lighting a fire to warm oneself – or having it lit – when one does not need the warmth for one's health.

57. Bathing more frequently than once a fortnight when residing in the middle Ganges Valley, except on certain occasions.

58. Wearing an unmarked robe.

59. Making use of cloth or a bowl stored under shared ownership – unless the shared ownership has been rescinded or one is taking the item on trust.

60. Hiding another bhikkhu's bowl, robe, sitting cloth, needle box, or belt – or having it hidden – either as a joke or with the purpose of annoying him.

Seven: The Animal Chapter

61. Deliberately killing an animal – or having it killed.

62. Using water, or getting others to use it, knowing that it contains living beings that will die from that use.

63. Agitating to reopen an issue, knowing that it was properly dealt with.

64. Not informing another bhikkhu of a serious offense that one knows a third bhikkhu has committed – out of a desire to protect the third bhikkhu either from having to undergo the penalty or from the jeering remarks of other bhikkhus.

65. Acting as the preceptor in the full acceptance of a person one knows to be less than twenty years old.

66. Traveling by arrangement with a group of thieves from one village to another – knowing that they are thieves.

67. Traveling by arrangement with a woman from one village to another.

68. Refusing, after the third announcement of a formal rebuke of the Community – to relinquish the evil view that there is nothing wrong in intentionally transgressing the Buddha's ordinances.

69. Communing, affiliating or lying down under the same roof with a bhikkhu who has been suspended and not been restored – knowing that such is the case.

70. Befriending, receiving services from, communing, or lying down under the same roof with an expelled novice – knowing that he has been expelled.

Eight: The In-accordance-with-the-Rule Chapter

71. When being admonished by another bhikkhu with regard to a training rule formulated in the Vinaya, saying something as a ploy to excuse oneself from training under the rule.

72. Criticizing the discipline in the presence of another bhikkhu, in hopes of preventing its study.

73. Using half-truths to deceive others into believing that one is ignorant of the rules in the Patimokkha – after one has already heard the Patimokkha in full three times, and a Community transaction exposing one's deceit has been brought against one.

74. Giving a blow to another bhikkhu when impelled by anger – except in self defense.

75. Making a threatening gesture against another bhikkhu when impelled by anger – except in self-defense.

76. Making an unfounded charge to another bhikkhu – or getting someone else to make the charge for him – that he is guilty of a sanghadisesa offense.

77. Intentionally provoking anxiety in another bhikkhu that he may have broken a rule, when one has no other purpose in mind.

78. Eavesdropping on bhikkhus involved in an argument over an issue – with the intention of using what they say against them.

79. Complaining about a Community transaction to which one gave one's consent – if one perceives the transaction as having been carried out in accordance with the rule.

80. Getting up and leaving a meeting of the community in the midst of a valid transaction that one knows to be valid – without having given one's consent to the transaction and with the intention of invalidating it.

81. After participating in a Community transaction giving robe-cloth to a Community official: complaining that the Community acted out of favoritism.

82. Persuading a donor to give to another individual a gift that he or she had planned to give to a Community – when one knows that it was intended to the community.

Nine: The Treasure Chapter

83. Entering a king's sleeping chamber unannounced, when both the king and queen are in the chamber.

84. Picking up a valuable, or having it picked up, with the intention of putting it in safe keeping for the owner – except when one finds it in the monastery or in a dwelling one is visiting.

85. Entering a village, town or city during the period after noon until following dawn rise, without having taken leave of an available bhikkhu – unless there is an emergency.

86. Acquiring a needle box made of bone, ivory or horn after making it – or having it made – for one's own use is a pacittiya offense requiring that one break the box before confessing the offense.

87. Acquiring a bed or bench with legs longer than eight sugata fingerbreadths after making it – or having it made – for one's own use is a pacittiya offense requiring that one cut the legs down before confessing the offense.

88. Acquiring a bed or bench stuffed with cotton down after making it – or having it made – for one's own use is a pacittiya offense requiring that one remove the stuffing before confessing the offense.

89. Acquiring an overly large sitting cloth after making it – or having it made – for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense.

90. Acquiring an overly large skin-eruption covering cloth after making it – or having it made – for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense.

91. Acquiring an overly large rains-bathing cloth after making it – or having it made – for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense.

92. Acquiring an overly large robe after making it – or having it made – for one's own use is a pacittiya offense requiring that one cut the cloth down to size before confessing the offense.

Patidesaniya (to be acknowledged)

1. Eating staple or non-staple food after having accepted it from the hand of an unrelated bhikkhuni in a village area is a patidesaniya offense.

2. Eating staple food accepted at a meal to which one has been invited and where a bhikkhuni has given directions, based on favoritism, as to which bhikkhu should get which food, and none of the bhikkhus have dismissed her is a patidesaniya offense..

3. Eating staple or non-staple food after accepting it – when one is neither ill nor invited – at the residence of a family formally designated “in training is a patidesaniya offense.”.

4. Eating an unannounced gift of staple or non-staple food after accepting it in a dangerous wilderness lodging when one is not ill is a patidesaniya offense.

Sekhiya (to be trained in)

One: Proper Behavior

1 [2]. I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.

3 [4]. I will go [sit] well-covered in inhabited areas: a training to be observed.

5 [6]. I will go [sit] well-restrained in inhabited areas: a training to be observed.

7 [8]. I will go [sit] with eyes lowered in inhabited areas: a training to be observed.

9 [10]. I will not go [sit] with robes hitched up in inhabited areas: a training to be observed.

11 [12]. I will not go [sit] laughing loudly in inhabited areas: a training to be observed.

13 [14]. I will go [sit] (speaking) with a lowered voice in inhabited areas: a training to be observed.

15 [16]. I will not go [sit] swinging the body in inhabited areas: a training to be observed.

17 [18]. I will not go [sit] swinging the arms in inhabited areas: a training to be observed.

19 [20]. I will not go [sit] swinging the head in inhabited areas: a training to be observed.

21 [22]. I will not go [sit] with arms akimbo in inhabited areas: a training to be observed.

23 [24]. I will not go [sit] with my head covered in inhabited areas: a training to be observed.

25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.

26. I will not sit holding up the knees in inhabited areas: a training to be observed.

Two: Food

27. I will receive alms food appreciatively: a training to be observed.

28. I will receive alms food with attention focused on the bowl: a training to be observed.

29. I will receive alms food with bean curry in proper proportion: a training to be observed.

30. I will receive alms food level with the edge (of the bowl): a training to be observed.

31. I will eat alms food appreciatively: a training to be observed.

32. I will eat alms food with attention focused on the bowl: a training to be observed.

33. I will eat alms food methodically (%): a training to be observed.

34. I will eat alms food with bean curry in proper proportion: a training to be observed.

35. I will not eat alms food taking mouthfuls from a heap: a training to be observed.

36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.

37. Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.

38. I will not look at another's bowl intent on finding fault: a training to be observed.

39. I will not take an extra-large mouthful: a training to be observed.

40. I will make a rounded mouthful: a training to be observed.

41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.

42. I will not put the whole hand into the mouth while eating: a training to be observed.

43. I will not speak with the mouth full of food: a training to be observed.

44. I will not eat from lifted balls of food: a training to be observed.

45. I will not eat nibbling at mouthfuls of food: a training to be observed.

46. I will not eat stuffing out the cheeks: a training to be observed.

47. I will not eat shaking (food off) the hand: a training to be observed.

48. I will not eat scattering rice about: a training to be observed.

49. I will not eat sticking out the tongue: a training to be observed.

50. I will not eat smacking the lips: a training to be observed.

51. I will not eat making a slurping noise: a training to be observed.

52. I will not eat licking the hands: a training to be observed.

53. I will not eat licking the bowl: a training to be observed.

54. I will not eat licking the lips: a training to be observed.

55. I will not accept a water vessel with a hand soiled by food: a training to be observed.

56. I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to be observed.

Three: Teaching Dhamma

57. I will not teach Dhamma to a person with an umbrella in his hand and who is not ill: a training to be observed.

An umbrella or sunshade, at that time, was considered a sign of rank. According to the Commentary, this rule applies regardless of whether the umbrella is open or closed, as long as one's listeners has his/her hand on it. If, however, the umbrella is on the listener's lap, resting against his/her shoulder, or if someone else is holding it over the listener's head, there is no offense in teaching him/her any Dhamma.

58. I will not teach Dhamma to a person with a staff in his hand and who is not ill: a training to be observed.

59. I will not teach Dhamma to a person with a knife in his hand and who is not ill: a training to be observed.

60. I will not teach Dhamma to a person with a weapon in his hand and who is not ill: a training to be observed.

in teaching him/her any Dhamma.

61. [62] I will not teach Dhamma to a person wearing non-leather [leather] footwear who is not ill: a training to be observed.

63. I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed.

64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed.

65. I will not teach Dhamma to a person who sits holding up his knees and who is not ill: a training to be observed.

66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.

67. I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.

68. Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.

69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed.

70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.

71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.

72. Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed.

Four: Miscellaneous

73. Not being ill, I will not defecate or urinate while standing: a training to be observed.

74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.

75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.

Khandakas

Part I: General

Personal Grooming

Bathing

"I allow powders as medicines for one who has an itch, a small boil, a running sore, or an affliction of thick scabs; or for one whose body smells bad. I allow (powdered) dung, clay, and dye-dregs for one who is not ill. I allow a pestle and mortar." -- Mv.VI.9.2

"The body is not to be rubbed against a tree by a bhikkhu who is bathing. Whoever should rub it (in such a way): an offense of wrong doing." -- Cv.V.1.1

"The body is not to be rubbed against a wall by a bhikkhu who is bathing. Whoever should rub it (in such a way): an offense of wrong doing." -- Cv.V.1.2

"One should not bathe at a rubbing board. Whoever should bathe (there): an offense of wrong doing"... "One should not bathe with a wooden hand. Whoever should bathe (with one): an offense of wrong doing"... "One should not bathe with a string of red-powder beads. Whoever should bathe (with one): an offense of wrong doing." -- Cv.V.1.3

"One should not, having grabbed hold of (another person) cause a rubbing to be made [C: rubbing up against each other]. Whoever should do so: an offense of wrong doing"... "One should not bathe with a scrubber incised like swordfish teeth. Whoever should do so: an offense of wrong doing"... "I allow an unincised scrubber for one who is ill." -- Cv.V.1.4

"I allow a strip of cloth (or: a rope of cloth) (for scrubbing the body)"... "I allow [C: scrubbing the body] with the palm of the hand." -- Cv.V.1.5

"I allow three kinds of foot-wipers: made of stone, made of pottery, made of sea-foam stone (coral?)." -- Cv.V.22.1

"I allow a water wiper, and to wipe oneself off even with a cloth." -- Cv.V.17.1

"If one is able/willing, one may look after the needs of the elder bhikkhus even in the water. One should not bathe in front of the elder bhikkhus or upstream from them. When coming out of the water after bathing, make way for those entering the water." -- Cv.VII.8.2

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