English
Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. Minor Training - Root Training Minor Training Introduction to the Text (Ka) Having paid homage to the Triple Gem, I will explain the Minor Training, which is the training to be learned by those who have received full ordination, together with its matrix. This is its matrix – (Kha) Four are the Pārājikas, nine are the heavy robes, the dyes and the bowl, the plates and the invitation. (Ga) The proper times and the acceptance, the meats that are not allowable; the Nissaggiyas and Pācittiyas, the grounds of a recluse's conduct. (Gha) The duties towards the preceptor and teacher, the place for urine and feces; asking permission, being naked, the bathing custom, the unworthy of homage. (Ṅa) Leather and footwear, the non-observance of collyrium; unallowable sleeping places, and sitting in the same seat. (Ca) Non-communion and action, avoiding wrong livelihood; the duties and the determination, the reliance and the body-band. (Cha) Earth and requisites, medicines, acceptance, and defilement; the entering upon the rains retreat, and the miscellaneous of division. (Ja) Confession, giving consent, etc., Uposatha and invitation; restraint, purity, contentment, the four protections, and insight. 1. Explanation of the Pārājikas Four are the Pārājikas – 1. One whose training is not abandoned in the three paths, on a spread or unswept place; in a wet place, with a sign, even a sesame seed's worth of a spread. 2. Having taken what is unswept, entering or having fallen; one who accomplishes at the moment of entering, standing, pulling out, or re-entering. 3. He might take, carry away, remove, change the posture; disturb, move from its place, or pass the agreed boundary. 4. Taking what is not given, with a thievish mind, he becomes a Pārājika; one who steals by force, by concealment, or by calculation; the determination here is by goods, time, value, and use. 5. Having killed a human being, or deprived him of life; or he might place a weapon with the intention of killing him. 6. He might induce a means of death, or praise death; fallen from the application, by his own hand, by sending, by command, by a fixed object. 7. By psychic power, by knowledge, by the time, object, weapon, posture; by the specific action, by the occasion, six are the ways. regulators. 8. Having made each part of the present existence, which is of the nature of jhāna and so forth, and leads to the self, into a separate division. 9. Without any other excuse, not being conceited, he who reveals it by body, speech, or thought, is known to have fallen. 10. These four pārājikas, are non-communion as before; they are unable to be a bhikkhu, like one whose head is cut off, to live. 11. In the third and second, both implication and command; in the rest, only command, these two are not obtained. 12. The desire to engage, and the penetration of the path into the path; these two factors, the wise say, are of the sexual act. 13. A human being, and perceiving it as such, the intention to steal, and the object; its gravity, and the taking away, are the causes of taking what is not given. 14. A living being, a human being, the perception of a living being, the intention to kill; the application, and death by it, these five are the causes of killing. 15. Not being content with oneself, desiring evil, the declaration of it, and that person being human; no other excuse, and knowing it as such, these are the five factors in revealing discontent. 16. Four are uncommon, and impossible for bhikkhunīs; eleven are confused, a bhikkhunī with a soft back. 17. Taking with the mouth, the private part of another; and sitting down there, these four are conducive. 18. The penetration of the path into the path, of sexual intercourse, is here; four, thus twenty-four, are the combinations of pārājikas. 2. Designation of Saṅghādisesa Regarding grave matters – 19. Desiring to discharge, discharging semen by effort; except in a dream, a recluse incurs a grave offense. 20. Perceiving a woman, a human woman, with lust for bodily contact; touching by effort, a recluse incurs a grave offense. 21. Likewise, speaking to one who hears and understands, or about the path of sexual intercourse; with lustful, coarse speech, he incurs a grave offense. 22. Having praised self-service, to one desirous of sexual intercourse; by speech related to sexual intercourse, he incurs a grave offense by soliciting sexual intercourse. 23. Having received a message, from a woman or a man; having investigated, and delivered it back, a recluse incurs a grave offense. 24. . Having made a requested requisite, with a designated site; A hut exceeding the measure, for oneself, he incurs a grave offense. 25. Or having made a large monastery, with a designated site; For his own dwelling, the monk incurs a grave offense. 26. Accusing without basis, or causing to accuse with a matter; And to expel one who is listening with the ultimate matter, he incurs a grave offense. 27. Seeing another's action, accusing with that pretext; To expel another with the ultimate matter, he incurs a grave offense. 28. He conceals one who has fallen, he should undergo probation for that; He should practice mānatta in the Saṅgha, having undergone probation for six nights. Having practiced mānatta, he should be rehabilitated by a Saṅgha of twenty. 29. The offense, not put aside, without interval, And the abundance, and the perception of such; Then the desire to conceal, and the concealment, Are concealed by ten factors at dawn. 3. Explanation of Robes Robes are – 30. Linen, silk, cotton, hemp, and wool; These six are allowable, by nature agreeable. 31. And fine cloth, and woollen cloth, and cloth from Soma and China; And that born of psychic power, and given by devas, each agreeable to its kind. 32. The triple robe, the accessory cloth, the rain-cloak; He should dedicate, not make a choice, the face-towel and sitting-cloth. 33. The covering, the itch-cloth, and here the triple robe; He should not dwell without one for a day, the sitting-cloth for four months. 34. "I dedicate this outer robe," thus he should dedicate the outer robe; "This is not within arm's reach," this is the method for the rest as well. 35. When dedicating the outer robe and other former robes; He should revoke (the old) and then dedicate (the new), likewise in dedicating a bowl. 36. "This or this outer robe, I revoke in brief"; Thus, knowing, he should revoke all by name, having spoken. 37. The outer robe, at its posterior end, lengthwise five fists; At its superior end, even less than the Sugata's robe is allowable. 38. And three fists crosswise, likewise for the single-shouldered (robe); And the inner robe, lengthwise five fists; Two and a half or two cubits, crosswise, is allowable. . The sitting cloth, in length, two spans in width; One and a half spans, by the Sugata's span. 40. For the itch-covering cloth, two spans across; Four spans in length, by the Sugata's span. 41. And for the rain-robe, six spans in length; Two and a half spans across, by the Sugata's span. 42. Here, a cutting offense, for making it longer; The mat and face-cloth, are of desired measure. 43. For accessory cloths, counting, or measure is not specified; Thus, one should declare and determine, a bag and other things that can be designated. 44. For new and unused robes, the outer robe should be double; The upper robe and inner robe, likewise, should be single. 45. For cloths taken from the dead, the outer robe is fourfold; The others should be double, as one wishes for rag-robes. 46. Two or one of the three, that which is sufficient should be cut; If all are insufficient, one may take an additional one; One should not wear a triple robe, that is uncut and not taken. 47. In a village, a dwelling, a high house, a mansion; On a boat, a tower, a hall, a monastery, in a caravan, a field, a threshing floor, a tree. 48. In the open air or in a monastery, having deposited the triple robe; Except by permission of the bhikkhus, it is not proper to stay away. 49. The itch-covering robe and rain-robe, are for the duration of illness and the rainy season; After that, they should be designated; the others are without duration. 50. The mat, accessory cloth, face-wiping cloth; A sitting cloth, if designated, is allowed for ten nights. 51. The other five robes, are without a ten-night limit, only dyed; They are allowed if designated, like a sitting cloth with a ten-night limit. 52. Undesignated and not relinquished, one should designate and use; One cubit in length, and half that in width, is to be designated. 53. All this has been declared, for the bhikkhu's triple robe; All accessory cloths, are likewise declared and determined. 54. Cutting, relinquishing, taking, confusion, Reclaiming, killing, signs, training; All causes for the loss of determination, are thoroughly pierced... and the three robes. 55. Mats of kusa grass, blankets made of hair; Wearing these is a grave offense, like an owl's wing or a deer's skin. 56. Banana fiber, kakkadu cloth, and also books are a dukkaṭa offense; All blue, crimson, yellow, red, and black. 57. Deeply dyed, brightly colored, cloths of tirīṭaka; Uncut long fringes, and those with fruit and flower designs; All garments and wrappings, are allowed if they are cut robes. 4. Description of Dyes And dyes are – 58. From roots, trunks, bark, leaves, fruits, and flowers, Six kinds of dyes, are permitted by the Teacher. 59. Turmeric from roots, madder and tuṅgahāraka from trunks; Indigo from leaves, lodda and kaṇḍula from bark; Safflower and kiṃsuka from flowers, all are allowed, avoiding [others]. 5. Description of Bowls And bowls are – 60. Iron bowls, earthen bowls, two are permissible by nature; Superior, medium, and inferior by size. 61. The superior holds