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Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. The Text of the Two Matrices The Text of the Monks' Pātimokkha Preliminary Duties - 4 Sweeping and a lamp, Water and a seat; These for the Uposatha, Are called "preliminary duties". Preliminary Functions - 5 Consent, purity, announcement of the season, Counting of monks and admonition; These for the Uposatha, Are called "preliminary functions". Conditions for Readiness - 4 It is the Uposatha, and as many monks as are fit for the act; And there are no similar offenses; And there are no objectionable persons present, it is called "ready". Having completed the preliminary duties and preliminary functions, with the permission of the harmonious community of monks, whose offenses have been confessed, we request the recitation of the Pātimokkha. Recitation of the Introduction May the Sangha, venerable sirs, hear me? Today is the fifteenth day of the Uposatha. If it is ready for the Sangha, the Sangha should perform the Uposatha, and recite the Pātimokkha. What is the Sangha's preliminary function? Venerable sirs, declare your purity. I shall recite the Pātimokkha. All of us, being present, should listen carefully and pay attention. If anyone has an offense, he should reveal it. If there is no offense, one should remain silent. By your silence, venerable sirs, I shall know that you are "pure". Just as there is a declaration for one who is questioned individually, even so, for an assembly of this kind, there is an announcement up to the third time. Now, if any monk, being mindful, does not reveal an existing offense when the announcement is made up to the third time, it is an intentional falsehood. Indeed, venerable sirs, intentional falsehood has been declared by the Blessed One to be an obstructive dhamma. Therefore, a monk who is mindful, has committed an offense, and desires purity, should reveal the existing offense. For him, when revealed, it is comfortable. Venerable sirs, the introduction has been recited. Therein, I ask you, are you pure? A second time I ask, are you pure? A third time I ask, are you pure? Venerable sirs, you are pure, therefore silent. Thus it is. I bear it in mind. The introduction is finished. The Recitation of the Pārājika Rules. Herein these four rules entailing defeat come up for recitation. The training rule concerning sexual intercourse. 1. Should any bhikkhu, who has undertaken the training and livelihood of bhikkhus, without having renounced the training, without having declared his weakness, engage in sexual intercourse, even with an animal, he is defeated and no longer in communion. The training rule concerning taking what is not given. 2. Should any bhikkhu, from a village or from a forest, take what is not given, in the manner of a thief, in such a taking of what is not given as kings would seize a thief and kill him, or bind him, or banish him, saying 'You are a thief, you are foolish, you are deluded, you are a rogue!'—such a bhikkhu, taking what is not given, is also defeated and no longer in communion. The training rule concerning taking human life. 3. Should any bhikkhu intentionally deprive a human being of life, or search for a weapon for him, or praise death, or incite him to death, saying, 'Hey man, what good is this evil, wretched life to you? Death is better for you than life!'—with such a mind, with such an intention, in various ways he praises death, or incites him to death, this one is also defeated and no longer in communion. The training rule concerning superhuman states. 4. Should any bhikkhu, not knowing, claim a superhuman state, appropriate to himself, a noble knowledge and vision, saying, 'I know this, I see this!'—but later, at another time, whether cross-examined or not cross-examined, having fallen, and wishing for purification, he should say this: 'Friends, not knowing, I said I know; not seeing, I said I see; I spoke empty, false words!'—except in a case of overestimation, this one is also defeated and no longer in communion. Venerables, the four Pārājika rules have been recited. Having fallen into any one of these, a bhikkhu does not obtain communion with bhikkhus, as before, so afterwards. He is defeated and no longer in communion. Therein I ask the Venerables: Are you pure in this? A second time... I ask this too, are you pure? I ask a third time, are you pure? You are pure, venerable ones, therefore silent. Thus I hold this. The Pārājika is finished. The Recitation of the Saṅghādisesas These, indeed, venerable ones, are the thirteen Saṅghādisesas. rules come up for recitation. The training rule concerning the emission of semen 1. Intentionally emitting semen, except in a dream, is a Saṅghādisesa. The training rule concerning physical contact 2. Should any bhikkhu, overcome, with a perverted mind, with a woman, engage in physical contact— either grasping her hand, or grasping her hair, or touching any one of her limbs— it is a Saṅghādisesa. The training rule concerning coarse speech 3. Should any bhikkhu, overcome, with a perverted mind, a woman, address with coarse words, as a young man would a young woman, connected with sexual intercourse, it is a Saṅghādisesa. The training rule concerning self-serving attendance 4. Should any bhikkhu, overcome, with a perverted mind, in the presence of a woman, speak in praise of self-serving attendance, saying, "Sister, this is the best of attendances, that one should attend a virtuous, good-natured celibate like me in this manner," connected with sexual intercourse, it is a Saṅghādisesa. The training rule concerning acting as a go-between 5. Should any bhikkhu act as a go-between, for a woman to a man, or for a man to a woman, for marriage or for concubinage, even for a momentary liaison, it is a Saṅghādisesa. The training rule concerning building a hut 6. Now, should a bhikkhu, by request, be having a hut built, without an owner, for himself, it must be made to the proper measure. And this is the measure: twelve spans in length by the Sugata-span, and seven spans across. Bhikkhus must be brought for the site-showing. By those bhikkhus the site must be shown to be free from harm and with a surrounding path. If a bhikkhu should build a hut by request on a harmful site without a surrounding path, or without bringing bhikkhus for the site-showing, (exceeding) the measure... or should he exceed, a Saṅghādisesa. The Training Rule on Building a Dwelling 7. If a bhikkhu is building a large dwelling, he must bring bhikkhus to the owner of the land for the purpose of designating the site. Those bhikkhus must designate a site that is free from obstruction and has a surrounding path. If the bhikkhu builds a large dwelling on a site that is obstructed and has no surrounding path, or if he does not bring bhikkhus for the purpose of designating the site, a Saṅghādisesa. The Training Rule on Malicious Accusation 8. If a bhikkhu, malicious and displeased, should accuse another bhikkhu of a groundless Pārājika offense, thinking, "May I make him fall from this holy life," and later, whether being admonished or not, that accusation is groundless, and the bhikkhu persists in his malice, a Saṅghādisesa. The Training Rule on Accusation of a Different Kind 9. If a bhikkhu, malicious and displeased, should accuse another bhikkhu of a Pārājika offense, taking some small part of an offense of a different kind, thinking, "May I make him fall from this holy life," and later, whether being admonished or not, that accusation is of a different kind, and some small part was taken, and the bhikkhu persists in his malice, a Saṅghādisesa. The Training Rule on Causing a Schism 10. If a bhikkhu should strive to cause a schism in the united Saṅgha, or should persist in upholding a matter conducive to schism, that bhikkhu should be told by the bhikkhus thus: "Venerable sir, do not strive to cause a schism in the united Saṅgha, nor persist in upholding a matter conducive to schism. Venerable sir, be reconciled with the Saṅgha. For the united Saṅgha, living in concord, without dispute, with one aim, dwells at ease." If, being told thus by the bhikkhus, that bhikkhu should persist as before, that bhikkhu should be admonished by the bhikkhus up to the third time for the relinquishing of that. If up to the third time being admonished, he should give it up; this is good. If he does not give it up, it is a Saṅghādisesa offense. The Rule concerning those who follow schism. 11. Now, that very monk has monks who are followers, faction-speakers, one or two or three. They would say thus: “Venerables, do not say anything to this monk. This monk is a speaker of Dhamma, this monk is a speaker of Vinaya. This monk speaks according to our wish and preference. He knows, he does not speak (wrongly). This is acceptable to us.” Those monks should be told by the monks thus: “Venerables, do not speak thus. That monk is not a speaker of Dhamma, that monk is not a speaker of Vinaya. Do you also approve of a schism in the Saṅgha? Be reconciled with the Saṅgha, Venerables. For a harmonious Saṅgha, delighting, not disputing, with one recitation, dwells at ease.” And if those monks, being told by the monks, still maintain the same (view), those monks should be admonished by the monks up to the third time for the relinquishing of that (view). If, being admonished up to the third time, they relinquish it, this is good. If they do not relinquish it, it is a Saṅghādisesa offense. The Rule concerning the difficult-to-admonish. 12. Now, if a monk is of a difficult-to-admonish nature, being told by the monks in accordance with the Dhamma concerning the rules included in the recitation, he makes himself unadmonishable, saying: “Venerables, do not say anything to me, good or bad. I also will not say anything to you, good or bad. Venerables, desist from speaking to me.” That monk should be told by the monks thus: