With the support and guidance

of many venerable monks who have practiced

in Plum Village during the past twenty years.

Revised Pratimoksha

Recitation Ceremony

of the Bhikshu Precepts

3

Introduction

the original version. By ensuring the continuation of this

practice we shall give future generations the chance to

4

study the traditional precepts from the time of the Buddha.

Thus they will know about the social situation and

organization of the Sangha under 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 feel the utmost gratitude to the

Buddha and all the generations of noble teachers who

have gone before us since they 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 spiritual forebears have long been

waiting for. By the realization of this version their longcherished

hopes have been realized.

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 injured 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 Pratimoksha has 250 precepts

just as the original version. However it seeks to respond

satisfactorily to the needs of monks practicing in our own

time. When the bhikshu sangha seriously practices the

5

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 and give us guidance. Please show us

how we can make this version of the Pratimoksha more

and more accessible and unshakable in its appropriateness

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.

If, as leaders of practice communities, you do not

feel ready to allow your sanghas to begin reading, reciting

and putting into practice this Revised Version, please do

continue to read recite and practice the classical version.

Those who recognize an urgent need to read, recite and

practice this Revised Version please encourage your

sangha 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.

7

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 I have

been asked by the sangha to recite the Pratimoksha so

that the true Dharma can remain in the world for a very

long time. The Precepts are like the great ocean. If we

study and practice them for a whole lifetime, we still do

not feel it is enough. The precepts are like a precious

treasure in pursuit of which we never grow tired. Because

8

we want to preserve the sacred heritage of the true Dharma

we have gathered as a sangha today to hear the recitation

of the precepts. Because we do not want to transgress the

Four Degradation Offences, the Twenty Six Sangha

Restoration Offences, the Twenty Three Release and

Expression of Regret Offences, the Ninety Expression

of Regret Offences, the One Hundred Fine Manners

Offences and the Seven Ways of Putting an End to

Disputes we have gathered to hear the precepts being

recited.

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. Please allow us now to recite the

Pratimoksha for the sangha.

Someone who is lame is not able to walk very far.

The same is true of someone who transgresses the

precepts. He cannot be born in the world of the gods or

of men. If you wish to be born in the world of gods or

men so that spiritual practice can be easy, you should

practice all the precepts, not allowing transgressions to

occur. Someone who transgresses the precepts cannot

avoid fear and anxiety. He is like a horse-driven cart

9

traveling on a rough road, which can easily lose its axle

pin so that the axle is broken.

The precepts’ recitation is like a clear mirror for us

to look at 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. The recitation of

the precepts is like joining battle. If we are courageous

we advance, if we are afraid we retreat. When our precepts

body is clear we are 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 more vast

than all lakes and rivers. Among the Holy Ones the

Buddha has the highest awakening. With respect to all

laws and regulations the Vinaya is the highest.

Buddha has devised the pratimoksha for us to recite

twice a month.

*

* *

10

assembled?

assembled.

community?

received the Bhikshu ordination

already left?

the Bhikshu ordination have

already left.

absent, has asked to be represented

and has also sent word that he has

kept the precepts?

11

Bhikshuni sangha been sent today

to request the teachings?

assembled today?

today to realize the sangha-karman

procedure of reciting the

Pratimoksha.

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

sangha procedure realized?

12

Venerable Bhikshus, I am about to recite the Bhikshu

Pratimoksha. Please listen and examine yourself with

care. If anyone knows that he has broken a precept he

should express regret. If he has not broken a precept he

should be silent. If a monk is silent it means that his

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

offence of deliberately telling a lie. According to the

teaching of the Buddha, deliberately lying is an obstacle

to the realization of the practice. If you are aware that

you have broken a precept and you wish your precepts’

body to be clear again, you need to practice Expression

of Regret. After Expression of Regret you will be at peace.

Venerable Bhikshus, I have finished reading the

introduction to the Pratimoksha.

Now I am asking you: is your precepts’ body clear?

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, make a

note of it and give it our approval. (Bell)

*

* *

13

Venerable Bhikshus, these are the four major

precepts, called Degradation Offences (Parajika), taken

from the pratimoksha and to be recited twice a month.

A bhikshu who has sexual intercourse with another

person, whether that person is male or female, or whether

that person has given assent to the intercourse or not,

breaks the first of the four Degradation Offences. He is

no longer worthy to remain a bhikshu and cannot

participate in the activities of the sangha.

A bhikshu who steals or destroys the property of

another, whether that property is privately owned or

owned by the sangha. If the value of the property stolen

or destroyed is significant enough to mean that bhikshu

could, according to the law of the land, be taken to court,

he breaks the second of the four Degradation Offences.

He is no longer worthy to remain a bhikshu and cannot

participate in the activities of the sangha.

14

If a bhikshu takes the life of another person by deed,

word or intention, he breaks the third of the four

Degradation Offences. He is no longer worthy to remain

a bhikshu and cannot participate in the activities of the

sangha.

If a bhikshu makes it known to others that he has

attained realizations on the spiritual path, which he has

not in fact realized, he breaks the fourth of the four

Degradation Offences. He is no longer worthy to remain

a bhikshu and cannot participate in the activities of the

sangha.

Venerable Bhikshus, I have finished reciting the Four

Degradation Offences. When a bhikshu transgresses any

one of these four offences he has failed in his career as a

Bhikshu and he can no longer remain in the Bhikshu

sangha.

Now I am asking you: as far as these four precepts

are concerned is your precepts’ body clear?

15

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, make a

note of it and give it our approval. (Bell)

*

* *

Venerable Bhikshus, these are the twenty six Sangha

Restoration Offences (Sanghavashesha) to be recited

twice every month.

1. A bhikshu who, when motivated by sexual desire,

touches the body of a woman or a man, commits

a Sangha Restoration Offence.

2. A bhikshu who, when motivated by sexual desire,

uses words which are designed to arouse a sexual

feeling in the woman or man to whom he is

talking, commits a Sangha Restoration Offence.

3. A bhikshu who, when motivated by sexual desire,

tells a woman or a man that it would be a good

thing for him or her to have sexual relations with

him, commits a Sangha Restoration Offence.

4. A bhikshu who masturbates, except in seminal

emission during sleep, commits a Sangha

Restoration Offence.

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5. A bhikshu who, in spoken words or writing,

encourages a novice nun or bhikshuni to leave

the monastic life along with him, commits a

Sangha Restoration Offence.

6. A bhikshu who acts as a go-between or matchmaker

between a man and woman, commits a

Sangha Restoration Offence.

7. A bhikshu who, out of anger or jealousy falsely

accuses another bhikshu of a Degradation

Offence, with the intention of destroying that

bhikshu’s reputation, commits a Sangha

Restoration Offence.

8. A bhikshu who, out of anger or jealousy takes a

small offence of another bhikshu and magnifies

it so that it seems to be a Degradation Offence,

with the intention of destroying that bhikshu’s

reputation, commits a Sangha Restoration

Offence.

9. A bhikshu has only just heard about or read in

brief concerning a method of practice belonging

to another school of Buddhism or another

tradition. He has not yet had a chance to study or

put into practice this method of practice but he

speaks or writes an article in criticism of it. In

this way he commits a Sangha Restoration

Offence.

17

10. A bhikshu who, without the permission of the

sangha, leaves the sangha to set up a hermitage or

monastery of his own, commits a Sangha

Restoration Offence.

11. A bhikshu builds a hut or monastery for himself

without asking the sangha about where or in what

style he should build it. If he 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, he commits a Sangha Restoration

Offence.

12. If a bhikshu when building a monastery or hut

becomes involved in a land dispute and takes the

matter to litigation, he commits a Sangha

Restoration Offence.

13. A bhikshu turns the practice of chanting the sutra

to give spiritual support into a way of making a

living. If he quotes a price which should be paid

to him for the chanting he commits a Sangha

Restoration Offence.

14. If a bhikshu by word of mouth or writing denies

that he owes any gratitude to parents, teachers,

friends or benefactors, he commits a Sangha

Restoration Offence.

15. A bhikshu who uses political power to oppress or

threaten other members of the sangha commits a

Sangha Restoration Offence.

18

16. A bhikshu who becomes a member of a political

party or organization, whether it is secret or

publicly recognized, commits a Sangha

Restoration Offence.

17. A bhikshu who acts as a spy, taking information

from the sangha and giving it to a political party

or organization, commits a Sangha Restoration

Offence.

18. A bhikshu who receives payment from the

government, political party or organization

commits a Sangha Restoration Offence.

19. A bhikshu causes dissension in the sangha, which

leads to disharmony or division. If, as a result, the

energy of the sangha in the practice is diminished,

or there is a split in the sangha he commits a

Sangha Restoration Offence.

20. A bhikshu who, out of discontent, becomes open

to government influence and, in obedience to the

government, without heeding the sangha’s

decision, persuades other members of the sangha

to follow him and set up a new community,

commits a Sangha Restoration Offence.

21. A bhikshu whose way of speaking and acting

contributes to monks taking sides against each

other, thus destroying the harmony of the sangha,

commits a Sangha Restoration Offence when he

has been warned three times without effect.

19

22. A bhikshu who does not heed the sangha when

they have warned him three times not to contribute

to monks taking sides against each other, thus

destroying the harmony of the sangha, commits a

Sangha Restoration Offence.

23. A bhikshu who obstinately refuses to listen to the

advice and instruction of other bhikshus, which

is in accord with the sutra and Vinaya, saying that

they should not reprimand him but leave him in

peace, commits a Sangha Restoration Offence

when he has been warned three times without

effect.

24. A bhikshu who does not heed the sangha when

they have warned him three times not to teach or

guide practitioners in spiritual practices which go

against the spirit of Buddhism, commits a Sangha

Restoration Offence.

25. A bhikshu who does not heed the sangha when

they have warned him three times not to live in a

careless and disorderly fashion, damaging and

leaving dirty the living quarters of the monastery

or wherever he happens to be living, commits a

Sangha Restoration Offence.

26. A bhikshu who does not heed the sangha when

they have warned him three times not to use all

his time in organization and management,

forgetting that the aim of a monk is to practice to

20

liberate oneself and all other beings from suffering,

commits a Sangha Restoration Offence.

Venerable monks, I have finished reciting the twenty

six Sangha Restoration Offences. The first twenty

precepts are broken as soon as they are committed. The

last six precepts are broken when the sangha has warned

the bhikshu three times without effect. A bhikshu who

breaks one of these twenty six precepts and intentionally

hides his offence will live in isolation from the sangha

for as long as the time during which he hid the offence.

After that he will practice six days of repentance to begin

anew before he is released from the offence.

Now I am asking you: as far as these twenty six

Sangha Restoration Offences are concerned, is your

precepts’ body clear?

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, make a

note of it and give it our approval. (Bell)

*

* *

21

Venerable Bhikshus, these are the twenty three

Release and Expression of Regret Offences (naihsargikapayantika)

to be recited once every two weeks.

1. A bhikshu who keeps in his possession or smokes

tobacco or any kind of drug which is considered

to be a mind-altering substance, commits an

offence which involves Release and Expression

of Regret.

2. A bhikshu who keeps and or trades in worldly

novels and horoscope and fortune telling material

commits an offence which involves Release and

Expression of Regret.

3. A bhikshu who rears animals or fowl for sale in

order to make money commits an offence which

involves Release and Expression of Regret.

4. A bhikshu who owns his own car commits an

offence which involves Release and Expression

of Regret.

5. A bhikshu who stores up a large amount of cloth

and does not hand it over to the community or

share it with someone who needs it commits an

offence which involves Release and Expression

of Regret.

22

6. A bhikshu has more than three formal robes (the

antarvasa, the uttarasangha and the sanghati), more

than three long robes worn in the monastery (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 for

those living in cold places). If he refuses to hand

the excess over to the sangha for keeping for newly

ordained members he commits an offence which

involves Release and Expression of Regret.

7. A bhikshu who wears Dharma robes made of

glossy or colorful material or any kind of material

which catches the eye, which is sewn with golden

thread or glittering beads, commits an offence

which involves Release and Expression of Regret.

8. A bhikshu makes monastic robes according to a

fashionable design or in imitation of robes worn

by the rich and powerful. He does not preserve

the traditional monastic way of dressing simply,

which belongs to someone practicing to liberate

himself from worldly attachment. In this way he

commits an offence which involves Release and

Expression of Regret.

9. A bhikshu who keeps and wears expensive and

fashionable footwear commits an offence which

involves Release and Expression of Regret.

23

10. A bhikshu who keeps and uses cologne, body lotion

and other cosmetic items commits an offence

which involves Release and Expression of Regret.

11. A bhikshu who stores up more shampoo, soap

powder, toothpaste, towels, tooth brushes and so

on, than he needs and refuses to share them with

the sangha, commits an offence which involves

Release and Expression of Regret.

12. A bhikshu who is admitted to hospital for

treatment and stays in an expensive private room

with unnecessary luxuries commits an offence

which involves Release and Expression of Regret.

13. A bhikshu who buys and stores up expensive

antiques and cherishes them as precious

belongings commits an offence which involves

Release and Expression of Regret.

14. 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 offence which involves Release and Expression

of Regret.

15. A bhikshu who keeps in his possession toxic

cultural items such as worldly films, video tapes,

music and electronic games commits an offence

which involves Release and Expression of Regret.

16. A bhikshu who keeps a television, video player,

24

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 offence which

involves Release and Expression of Regret.

17. A bhikshu is not aware that the happiness of a

monk is made of solidity and freedom. Therefore

he continues to think that money can guarantee

his security. He seeks ways to hoard money and

possessions so that they become an obstacle to

his practice. Thus he commits an offence which

involves Release and Expression of Regret.

18. A bhikshu, who invests money, or buys stocks and

shares, commits an offence which involves

Release and Expression of Regret.

19. A bhikshu who has or opens a bank account on

his own account, except when he has to go to study

Buddhism abroad, commits an offence which

involves Release and Expression of Regret.

20. A bhikshu who makes himself the sole signatory

to a bank account or credit card, which gives

access to funds for the running of the monastery

or a charitable program, commits an offence which

involves Release and Expression of Regret.

21. A bhikshu, who uses the monastery budget or the

25

budget of a charitable organization for his personal

needs without the assent of other members of the

sangha or the charitable organization, commits an

offence which involves Release and Expression

of Regret.

22. A bhikshu keeps in his possession too many books

even if those books are sutras or connected to

Buddhist studies. He is afraid to lend them to

others and refuses to entrust them to the sangha

library for communal use. Thus he commits an

offence which involves Release and Expression

of Regret.

23. A bhikshu who wastes the money, water,

electricity, telephone and other charges of the

monastery commits an offence which involves

Release and Expression of Regret.

Venerable monks. I have finished reciting the twenty

three Release and Expression of Regret Offences. A

bhikshu who transgresses any one of these twenty three

offences has to release and hand back to the sangha the

money or materials which he has been keeping without

the permission of the sangha. He must also make

Expression of Regret before three other bhikshus or a

bhikshu appointed to represent the sangha.

Now I am asking you: as far as these twenty three

26

Release and Expression of Regret Offences are

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, make a

note of it and give it our approval. (Bell)

*

* *

Venerable bhikshus, these are the ninety Expression

of Regret Offences (payantika) to be recited every two

weeks.

1. A bhikshu who drives in a car alone with someone

of the opposite sex commits an offence for which

he must express regret.

2. A bhikshu who makes an appointment to go on an

outing alone with a nun or a lay woman, commits

an offence for which he must express regret.

3. A bhikshu who sits alone with a bhikshuni,

shikshamana, novice nun or lay woman in a

deserted or concealed place commits an offence

for which he must express regret.

4. A bhikshu who writes a letter or gives a souvenir

27

gift to a bhikshuni, shikshamana, novice nun or lay

woman in order to show his special feeling for her

or win her heart commits an offence for which he

must express regret.

5. A bhikshu who allows a bhikshuni, shikshamana,

novice nun or lay woman to look after him and

bring him food when he is sick and refuses to allow

his bhikshu or novice brothers to do this commits

an offence for which he must express regret.

6. A bhikshu who does not practice to restore

communication with his fellow practitioners but

only complains to the lay people about the

difficulties and conflicts in the sangha commits

an offence for which he must express regret.

7. A bhikshu, when he has heard a bhikshu

complaining about the problems and disputes he

is having with another bhikshu, makes no effort

to bring about reconciliation between them. Rather

he allies himself with the bhikshu who has

complained to him in order to oppose the other

bhikshu. He commits an offence for which he must

express regret.

8. A bhikshu who does not use loving speech and

deep listening to resolve the difficulties and

disputes that have arisen between him and another

bhikshu, but instead only goes to complain to and

seek an ally in a third, fourth, fifth .......... party,

28

commits an offence for which he must express

regret.

9. A bhikshu is angry with a fellow practitioner who

shares a room with him. Instead of finding a way

to reconcile with that person he looks for ways to

make that person suffer until that person out of

self pride goes to stay in another room. The former

bhikshu commits an offence for which he must

express regret.

10. A bhikshu who, on observing that a fellow

practitioner is not practicing the Fine Manners,

does not use loving speech in reminding him, but

reprimands him in a loud voice or shows irritation

commits an offence for which he must express

regret.

11. A bhikshu is told by a fellow practitioner of his

shortcomings in the practice. He does not join his

palms to express his gratitude, but only tries to

find ways to defend himself, or he avoids the issue

at hand by making comparisons. Thus he commits

an offence for which he must express regret.

12. A bhikshu who is angrily arguing in a loud voice

is gently reminded by another bhikshu that he

should say no more but come back to his breathing

or go outside and practice walking meditation in

order to master his mind. If he refuses to obey

and continues to argue in a loud voice he commits

29

an offence for which he must express regret.

13. A bhikshu’s attitude is narrow and prejudiced and

he maintains that the knowledge he presently has

is incontrovertible truth. He refuses to be open to

and receive the viewpoints and insights of others.

After he has been warned by three other bhikshus

if he refuses to alter his attitude he commits an

offence for which he must express regret.

14. A bhikshu has already given his assent to a sangha

karman resolution. However he is annoyed and

displeased about the meeting and he tells another

bhikshu that he opposes the resolution about

which consensus had been reached. The former

bhikshu commits an offence for which he must

express regret.

15. A bhikshu has formally asked someone to

represent him at a sangha assembly. After he hears

about the result of the meeting he regrets the

decision that has been taken and looks for ways

to oppose the resolution that has formally been

reached by consensus. He commits an offence for

which he must express regret.

16. A bhikshu who does not put into practice himself,

or persuades someone else not to put into practice,

a resolution that has been taken under sangha

karman procedure, commits an offence for which

he must express regret.

30

17. A bhikshu who brings up from the past another

bhikshu’s offence, although the bhikshu has

already begun anew and been cleared of that

offence by the sangha under sangha-karman,

commits an offence for which he must express

regret.

18. A bhikshu who makes allusions in many places to

mistakes made in the past by another bhikshu

commits an offence for which he must express

regret.

19. A bhikshu, who allows his anger to continue for

seven days without beginning to practice

reconciliation and beginning anew, commits an

offence for which he must express regret.

20. A bhikshu who refuses to accept the apologies of

another commits an offence for which he must

express regret.

21. A bhikshu who sees that his fellow practitioner is

about to commit an offence and says nothing to

warn him against it or to let other bhikshus know

so they can warn him against it, commits an

offence for which he must express regret.

22. A bhikshu knows that another bhikshu is

deliberately hiding his mistakes or his

transgressions of the precepts and fine manners

but is not willing to persuade that bhikshu to admit

his faults and practice repentance before the

31

sangha. Neither does he report the matter to the

sangha so that they can find ways to help the

offending bhikshu recover the purity of his

practice. He commits an offence for which he must

express regret.

23. A bhikshu has an internal formation (resentment)

with his fellow practitioners. He refuses to take

refuge in the strength of the sangha in order to

reconcile with them. Instead he leaves and goes

to live in another monastery or he goes to stay

with his family and then comes back again. He

commits an offence for which he must express

regret.

24. A bhikshu runs away from the reality of suffering,

closes his eyes before suffering and loses

awareness of the suffering in life. He finds comfort

in the offerings which lay people 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. He commits an

offence for which he must express regret.

25. A bhikshu uses authority, bribery, threat,

propaganda and indoctrination to force others,

including children to follow his view point. He

does not respect the right of others to be different

and their freedom to decide what to think and to

believe. If he is warned against doing this by three

32

other bhikshus but he still refuses to give up this

habit he commits an offence for which he must

express regret.

26. A bhikshu, who is aware that a fellow practitioner

is sick and does not ask about his condition and

look after him or find someone else to look after

him, commits an offence for which he must

express regret.

27. A bhikshu is told by four or more fellow

practitioners that he is emotionally attached to a

nun or a monk. He refuses to listen, disclaims any

responsibility, denies what they say or expresses

anger and irritation. He commits an offence for

which he must express regret.

28. A bhikshu who shares a room with the same person

for more than eight months, commits an offence

for which he must express regret.

29. A bhikshu lies for reasons of self interest or in

order to win admiration. He speaks words which

cause division and hatred. He spreads news that

he does not know to be certain. He criticizes and

condemns things of which he is not sure. In all

these cases he commits an offence for which he

must express regret.

30. A bhikshu is attached to his position or status in

the congregation or to his seniority in the sangha.

He becomes angry or annoyed when someone does

33

not address him according to his position or he tells

that person that they should correct their way of

addressing him. He commits an offence for which

he must express regret.

31. A bhikshu out of anger and prejudice disputes in a

polemical way with other schools of Buddhism,

different ideologies or religious faiths and does

not devote himself to his studies and practice. He

commits an offence for which he must express

regret.

32. A bhikshu breaks the promise he has made to a

lay person. The lay person is angry and blames

the monastic sangha. The bhikshu commits an

offence for which he must express regret.

33. A bhikshu who talks about the faults of another

bhikshu when that bhikshu is not present commits

an offence for which he must express regret.

34. A bhikshu who speaks in an ill-mannered or

abusive way, or uses words which cause division

and hatred, commits an offence for which he must

express regret.

35. A bhikshu, who uses threatening language towards

another bhikshu and thereby makes that bhikshu

afraid or discouraged, commits an offence for

which he must express regret.

34

36. A bhikshu who in anger or irritation hits another

person commits an offence for which he must

express regret.

37. A bhikshu who speaks sugary words or words of

self-pity to arouse sympathy for himself in others

commits an offence for which he must express

regret.

38. A bhikshu who in conversation recounts stories

involving sex, which he has seen on films or heard

about from others, commits an offence for which

he must express regret.

39. A bhikshu who goes as a spectator to sporting

events, worldly cinema or worldly concerts

commits an offence for which he must express

regret.

40. A bhikshu who rents and watches videos or video

discs, or reads books and magazines whose

content is toxic because they water the seeds of

fear, violence, anger, hatred, killing or craving

commits an offence for which he must express

regret.

41. A bhikshu who watches television programs

whose content is toxic because it waters the seeds

of fear, violence, anger, hatred, killing and craving

commits an offence for which he must express

regret.

35

42. A bhikshu who uses the internet without another

fellow-practitioner sitting beside him as a

protection against losing himself in toxic

programs, commits an offence for which he must

express regret.

43. A bhikshu who makes use of or consumes images

or sounds which excite sexual desire, from the

internet or the telephone commits an offence for

which he must express regret.

44. A bhikshu who has his private e-mail account with

the result that he spends an inordinate amount of

time in making unnecessary communications or

communications which foster attachment commits

an offence for which he must express regret.

45. A bhikshu who listens to or performs love songs

or music which excites negative emotions,

commits an offence for which he must express

regret.

46. A bhikshu who plays electronic games including

those on the computer, commits an offence for

which he must express regret.

47. A bhikshu who gambles or bets on football

matches, horse races or car races and so on,

commits an offence for which he must express

regret.

36

48. A bhikshu, who plays the lottery commits an

offence for which he must express regret.

49. A bhikshu, who drives in a careless and negligent

manner, swerving on corners, shooting forward

or racing with another car, commits an offence

for which he must express regret.

50. A bhikshu who uses an expensive and flashy car

which draws the attention of people, commits an

offence for which he must express regret.

51. A bhikshu, who intentionally allows his hair or

beard to grow long, commits an offence for which

he must express regret.

52. A bhikshu, who has cosmetic surgery in order to

improve his appearance, commits an offence for

which he must express regret.

53. A bhikshu is not aware that the beauty of a monk

is made of solidity and inner freedom. Thus he

spends too much time in dressing himself in order

to create a good appearance, which goes beyond

the normal requirements of neatness. He commits

an offence for which he must express regret.

54. A bhikshu, who shuns heavy work and requests

light work, except in the case of ill health, commits

an offence for which he must express regret.

37

55. A bhikshu who eats a non-vegetarian meal

commits an offence for which he must express

regret.

56. A bhikshu, who out of greed eats and drinks

without moderation, commits an offence for which

he must express regret.

57. A bhikshu who takes his food into his room and

eats on his own, refusing to be with the sangha,

except in the event of sickness, commits an

offence for which he must express regret.

58. A bhikshu is absent from the practice activities of

the sangha in order to have time to produce

luxurious and fancy dishes with expensive

ingredients. He is unaware that so many people

in the world are suffering from hunger and forgets

that he has committed himself to live the simple

life of a monk. Thus he commits an offence for

which he must express regret.

59. A bhikshu who drinks beer, wine or liquor of any

kind, or any other substance that causes an altered

state of mind or inebriation, commits an offence

for which he must express regret.

60. A bhikshu who enters a wine or coffee bar where

the lighting is dim in order to quench his thirst or

to sit and watch people coming and going,

commits an offence for which he must express

regret.

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61. A bhikshu who goes to a lay person’s house or a

restaurant to attend a birthday party or a wedding

reception, commits an offence for which he must

express regret.

62. A bhikshu, who celebrates his birthday in a lay

person’s house or a restaurant, commits an offence

for which he must express regret.

63. A bhikshu who when going into a town, village

or market puts on lay dress or wears a wig,

commits an offence for which he must express

regret.

64. A bhikshu, who leaves the sangha and rents his

own lodgings, commits an offence for which he

must express regret.

65. A bhikshu, who stays longer than one week in a

lay person’s house (except when he is visiting his

family), commits an offence for which he must

express regret.

66. A bhikshu sleeps overnight in a lay person’s house.

Whether or not he has been asked by the sangha

to go there on a special mission, if at least one

other fellow-practitioner does not accompany him,

he commits an offence for which he must express

regret.

67. A bhikshu who goes without another bhikshu or

novice monk into a nunnery, whether or not he

39

has been invited beforehand, commits an offence

for which he must express regret.

68. A bhikshu, who commits himself to a special

relationship with a lay person by asking that person

to be his father, mother, brother, sister, son,

daughter, or grandchild, commits an offence for

which he must express regret.

69. A bhikshu, who criticizes an offering made by a

donor to the sangha, commits an offence for which

he must express regret.

70. A bhikshu, who accepts offerings from lay people

but does not practice seriously to transform

himself and says that it is the duty of lay people to

bring him offerings, commits an offence for which

he must express regret.

71. A bhikshu who is discriminative and only agrees

to meet people who are rich not showing concern

for those who are poor, commits an offence for

which he must express regret.

72. A bhikshu, who misuses a charitable organization

in order to seek material advantage for himself or

his monastery, commits an offence for which he

must express regret.

73. A bhikshu, who enters a nunnery in order to pass

the time in idle talk or to complain about his

financial situation in the hope that people will

40

make him an offering, commits an offence for

which he must express regret.

74. A bhikshu who tells people’s fortunes by reading

palms, astrology and so on or burns paper money

for the relatives of the deceased, in order to make

a living, commits an offence for which he must

express regret.

75. A bhikshu undertakes a course of study in order

to be awarded a degree in engineering, medicine,

pharmacy, or other worldly subjects, or a master’s

degree or a doctorate. Except in the case that the

course is in Buddhist studies, he commits an

offence for which he must express regret.

76. A bhikshu, who industriously studies worldly

subjects and ignores his spiritual practice and

studies, commits an offence for which he must

express regret.

77. A bhikshu does not practice great compassion in

order to protect the lives of animals. He kills an

animal himself or he recommends that an animal

should be killed, or allows someone else to kill

an animal without doing anything to intervene and

try to stop the killing. In these cases he commits

an offence for which he must express regret.

78. A bhikshu, who goes to watch people fighting each

other or arguing with each other, worldly dancing

41

or a magic show, commits an offence for which he

must express regret.

79. A bhikshu who goes to watch the positioning of

troops for battle or drill, commits an offence for

which he must express regret.

80. A bhikshu who goes to watch animals fighting or

himself induces animals to fight with each other,

commits an offence for which he must express

regret.

81. A bhikshu, who hits animals or takes their bones,

horns or skin to make artifacts or to decorate his

room, commits an offence for which he must

express regret.

82. A bhikshu, who pollutes the environment, burns

or destroys forests, commits an offence for which

he must express regret.

83. A bhikshu, who takes what belongs to the sangha

for his personal use or gives it to someone else

without asking the permission of the sangha first,

commits an offence for which he must express

regret.

84. A bhikshu who assesses the value of someone by

the work they do and does not know that the

quality of the practice of a monk is more important

than the amount of work he accomplishes,

commits an offence for which he must express

regret.

42

85. A bhikshu looks for ways to forget what is

happening by hiding himself in his work. He

thereby fails to maintain a good relationship

between himself and other members of the sangha.

In this way he commits an offence for which he

must express regret.

86. A bhikshu who leaves his mentor before he has

passed his fifth rains’ retreat, or even after this

time if his practice is still weak, commits an

offence for which he must express regret.

87. A bhikshu accepts disciples without the intention

of nourishing them with spiritual teachings on the

path of practice but so that his own reputation will

grow. He commits an offence for which he must

express regret.

88. A bhikshu who speaks in a disparaging way of

the precepts and fine manners. He says that the

articles presented in the precepts and fine manners

are bothersome and too complicated, not truly

necessary, they take away our freedom. In this case

he commits an offence for which he must express

regret.

89. A bhikshu, who does not recite the pratimoksha

with the sangha at least once in three months,

unless he is very seriously ill, commits an offence

for which he must express regret.

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90. A bhikshu’s teacher has allowed him to study the

revised pratimoksha but after one year of being

ordained as a bhikshu he has not yet begun to study

the traditional pratimoksha as well. In this case

he commits an offence for which he must express

regret.

Venerable bhikshus. I have finished reciting the

ninety Expression of Regret Offences. A bhikshu who

transgresses any one of these ninety precepts has to make

Expression of Regret and repent before one, two or three

bhikshus in order to make his precepts’ body clear.

Now I am asking you As far as these ninety

Expression of Regret Offences are concerned, is your

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, make a

note of it and give it our approval. (Bell)

*

* *

44

Venerable Bhikshus, these are the 100 Fine Manners

Offences (Shaiksha), to be recited twice every month.

1. A bhikshu should not talk, laugh, joke, whistle,

sing or shout to someone far off as he walks.

2. A bhikshu should not eat or talk on the telephone

as he is walking.

3. A bhikshu 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 or turn his face up to the sky as he is walking.

4. A bhikshu should not walk in haste. As he is

walking his bearing should emanate solidity and

freedom.

5. A bhikshu should not drag his feet, take very long

strides or walk on his heels.

6. A bhikshu should not interrupt someone who is

speaking.

7. A bhikshu should not speak so loudly that his voice

drowns the voices of others.

8. A bhikshu should not talk too fast and swallow

his words. He should practice to speak softly and

slowly.

9. A bhikshu should not break off what he is saying

in the middle of a sentence.

45

10. A bhikshu should not speak uncivilly or in

disconnected phrases.

11. A bhikshu should not turn his eyes to look around

him while he is talking.

12. A bhikshu should not parody someone else’s way

of speaking in order to make that person feel

uncomfortable.

13. A bhikshu should not laugh too loudly or open his

mouth wide.

14. A bhikshu should not go beyond the limits in

laughter and joking.

15. A bhikshu should not yawn or pick his teeth

without covering his mouth.

16. A bhikshu should not sit on his haunches.

17. While seated a bhikshu should not jiggle his

thighs, swing or tap his feet on the ground. He

should sit with his back straight, solid and relaxed.

18. A bhikshu should not sit in a place where many

people are drinking alcohol, eating meat,

gambling, using abusive language, talking about

trifles and reviling others.

19. A bhikshu should avoid lying on his back or his

front. He should practice to lie on his right hand

side because this is the most peaceful and

wholesome position.

46

20. A bhikshu should not read or recite the sutra when

lying down.

21. A bhikshu should not lie down in a place where

people come and go.

22. A bhikshu should not lean on a wall when he is

waiting in a queue to buy goods or a ticket for

travel. He should always stand up with his back

straight.

23. A bhikshu should not just choose the best food

for himself.

24. A bhikshu should not chew and swallow the food

in a rush. He should chew each mouthful at least

thirty times before swallowing.

25. A bhikshu should chew and drink with as little

noise as possible.

26. A bhikshu should not lick his bowl or plate with

his tongue.

27. A bhikshu should not open his mouth too wide

when putting food into it.

28. A bhikshu should not place his empty bowl in front

of him when those who have been ordained longer

than him are still eating.

29. A bhikshu should not stand up in the middle of a

formal meal, or stand up as soon as he has finished

eating before everyone else.

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30. A bhikshu should eat lightly in the evening so that

he feels light in body and people do not have to

spend a long time cooking.

31. A bhikshu should not greet someone with one palm

as he is drinking.

32. A bhikshu should keep in his possession, care for

and use only the alms bowl that is presented to

him by his community.

33. A bhikshu should not dress untidily or wear dirty

robes.

34. A bhikshu should bathe regularly enough so that

his body does not have odors.

35. A bhikshu should take regular exercise so that he

remains strong and healthy.

36. A bhikshu should carefully practice to conserve

the three energies (sexual, breath, and spirit).

37. A bhikshu should clean his teeth after every meal.

38. A bhikshu should not walk around or talk while

he is cleaning his teeth.

39. A bhikshu should not sleep in the same room with

a layman, except under special circumstances.

40. A bhikshu should not sleep on the same bed as a

fellow-practitioner. In the case that there are not

enough beds for everyone, he could temporarily

sleep on the same bed but not under the same

48

blanket. In cases where there are not enough

blankets they could sleep under the same blanket

but both monks must be fully dressed.

41. A bhikshu should not sleep naked or in shorts.

42. If a bhikshu has a nightmare, he should not allow

himself to go back to sleep immediately. He should

sit up and massage so that the blood circulates

evenly or he should practice walking meditation

outside for ten minutes before going to sleep again.

43. If a bhikshu has a seminal emission while sleeping,

he should rise early to bathe and change his clothes

so that he is on time for the early morning sitting

and chanting.

44. A bhikshu should not join his palms in a

mechanical way. He should always join his palms

in greeting with mindfulness.

45. A bhikshu should always join his palms when

receiving something offered by someone.

46. A bhikshu should not look from side to side. He

should practice looking straight ahead.

47. When a bhikshu touches the earth he should

practice looking deeply while in the prostrate

position. He should not prostrate mechanically so

that it is only an outer form.

48. A bhikshu should not hold his palms joined behind

his back.

49

49. A bhikshu should not urinate or defecate near a

stupa or temple, in an exposed place which is not

shielded from view, in a vegetable plot or in a

river, stream, lake and so on.

50. A bhikshu should knock slowly three times before

entering someone else’s room.

51. A bhikshu should not leave his shoes in an untidy

fashion in front of the door. He should leave them

in an orderly line where they will not be in

anyone’s way.

52. A bhikshu should not reserve a seat for himself in

advance in the Dharma Hall before the teaching.

53. A bhikshu should rearrange his cushion and mat

tidily when he stands up after the sitting meditation

session. He should lean down and do this with his

hands and not use his feet to straighten the cushion

and mat.

54. Before a bhikshu invites the sound of any bell, he

should breathe in and out deeply three times and

recite the gatha for reciting the bell.

55. When a bhikshu hears the sound of the bell, he

stops all thinking and speech, as he practices

mindful breathing.

56. A bhikshu must respect the timetable of the

sangha. He should be present at all activities and

arrive on time so that he may be a model for the

novices and lay practitioners.

50

57. A bhikshu should not arrive in the Dharma Hall

after the teacher has arrived and he should not

leave before the teaching is completed.

58. When listening to a recording of a Dharma talk a

bhikshu must sit up straight and listen with all his

attention and respect as he would in the Dharma

Hall.

59. When a bhikshu hears the telephone ring he should

give rise to mindfulness and breathe in and out

mindfully at least three times before picking up

the receiver.

60. When talking on the telephone a bhikshu should

sit in a correct posture and only say what it is really

necessary to say, always using loving speech.

61. A bhikshu should not use the telephone for

unnecessary conversations or to laugh and joke.

62. When a bhikshu hears the person on the other end

of the line making unnecessary conversation, he

should find a way to excuse himself politely before

putting down the receiver.

63. When a bhikshu is cooking or working he should

practice mindfulness just as seriously as he does

during sitting meditation or other Dharma

practices. Mindfulness should be maintained

constantly and the bhikshu should move slowly

and never be in a rush.

51

64. When a bhikshu is assigned a special task by the

sangha, he should not see it as giving him power,

or making him more important than those who

are doing other work. The bhikshu should know

that any work which is able to serve the sangha is

equally valuable.

65. A bhikshu who is given a special task should not

make it an excuse to miss activities of the sangha.

66. However important the work is, a bhikshu should

always do it in a spirit of inner freedom.

67. A bhikshu has to know when to say "no" if he

sees that his capability or his state of health are

not sufficient to take on more work. He should

not take on more work because he does not want

to inconvenience others, when he knows that the

work will make him anxious, tired and weary of

life.

68. If a bhikshu is studying sutras of a mystical and

transcendent nature, he should constantly ask

himself how he is going to apply these teachings

in his daily life in order to be able to transform

his suffering and realize liberation.

69. A bhikshu should not read books and sutras

without practicing the basic and essential

teachings of Buddhism.

52

70. A bhikshu should also read books on the history of

civilizations of the world, outlines of the history

and teachings of other religious faiths. He should

read outlines of applied psychology and of the

most recent scientific discoveries, because this

knowledge can help him understand and present

the teachings to people in a way which is

appropriate to their situation.

71. A bhikshu should only ask to go and practice

elsewhere when he sees that his present conditions

for practice are not helpful for his progress. He

should choose a monastery to go to where there is

harmony and happiness in the sangha.

72. When a bhikshu sees anger in himself begin to

arise, he should not say or do anything except

come back to his breathing. He should not

continue to listen and give attention to the person

whom he thinks is the cause of his anger. He may

go outside and practice walking meditation in

order to look deeply and see that the person who

has made him angry is also suffering and has not

yet found a way out of his predicament.

73. Every day a bhikshu should practice looking

deeply in order to transform the roots of anger in

himself.

53

74. A bhikshu should make a deep and whole-hearted

aspiration to take refuge in the sangha. He should

have confidence that the insight of the sangha is

able to take the right decision and find the right

solution. He should be aware that the insight of

the sangha is greater than that of any individual

in the sangha.

75. If a bhikshu encounters difficulties in his practice

or his work, he should share them with fellowpractitioners

and not try to hide them in his heart.

In this way he will be supported and embraced by

the love of the sangha.

76. A bhikshu should have a fellow practitioner as a

second body to look after and support, just as he

himself is the second body of another bhikshu who

supports and looks after him.

77. 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 a

fellow-practitioner should accompany him.

78. A bhikshu should not converse, laugh, joke or talk

on the telephone as he is driving.

79. A bhikshu should not read the map as he is driving.

80. A bhikshu should take his driving license and the

official papers of the car he is driving, with him

when he drives.

54

81. A bhikshu should not drive his vehicle alongside

another vehicle in order to hold a conversation

with the driver of the other vehicle.

82. A bhikshu should not drive faster than the official

speed limit.

83. A bhikshu should not blow the horn in irritation

at another vehicle.

84. If a bhikshu begins to feel sleepy or tired while

driving he 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.

He should remember that the lives of the

passengers in the car he is driving are his concern.

85. When going shopping a bhikshu should not purse

his lips in criticism of the merchandise. He should

not criticize the price for being to high and return

goods once he has bought them.

86. A bhikshu should not buy goods on credit or

indulge in hard bargaining.

87. If a bhikshu has promised he will buy goods from

one vendor, he cannot fail to keep his promise

because he sees the same goods being sold at a

cheaper price elsewhere.

88. A bhikshu should not laugh and joke with a female

vendor.

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89. A bhikshu should wear the long robe when he goes

to town. It is not enough to wear the short inner

robe.

90. A bhikshu should not glance from side to side

when he is in the town.

91. If when in the town a bhikshu meets a high monk

of his acquaintance he should stand still with his

palms joined and exchange courtesies with that

monk. If he meets a monk or nun of a different

tradition he should do the same.

92. A bhikshu should not seek to visit his family more

frequently than the sangha’s guidelines allow. He

may write home to his family on a regular basis in

order to share his happiness and spiritual practice

with them. Thus his family’s faith and happiness

will increase.

93. A bhikshu should not talk to his family about the

difficulties he encounters in his life as a monk

lest they become concerned and anxious about

him.

94. A bhikshu should always be aware of his aim to

help his family be liberated from their suffering.

He practices so that his family can organize their

lives in accord with the spiritual path.

95. In order to contribute to solving problems in his

family a bhikshu should use his spiritual strength

56

and the practices of listening deeply and loving

speech.

96. When a bhikshu visits his family he should be

careful not to keep asking for things. If his family

gives him something he should share it with the

rest of the sangha.

97. When a bhikshu meets lay people in the temple

and talks to them he should refuse to take part in

conversations about worldly rights and wrongs.

Rather he should listen deeply to the lay

practitioner’s suffering and basing on his practice

he should offer the kind of practice which will

help him transform himself as well as the situation

in his family and society.

98. When a bhikshu comes into contact with lay

people he should not discriminate in favor of the

rich as opposed to the poor or the intellectual as

opposed to those of little learning.

99. When a bhikshu comes into contact with lay

practitioners in the monastery he should be

determined not to listen to tales about the

shortcomings of other monks and other practice

centers.

100.A bhikshu should not try to be intimate with people

who are powerful, rich or famous.

57

Venerable bhikshus, I have finished reciting the one

hundred Fine Manners Offences (Shaiksha) A bhikshu

who transgresses any one of these offences should know

that his practice is still weak. He should give rise to a

feeling of shame and promise to his mentor that he will

practice more solidly.

Now I am asking you: as far as these one hundred

Fine Manners Offences are concerned, have you practiced

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, make a

note of it and give it our approval. (Bell)

*

* *

58

Venerable Bhikshus, these are the Seven Ways of

Putting an End to Disputes (Shapta Adhikarana-shamathadharma),

to be recited twice every month.

1. 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. During this

meeting the sangha can practice deep and

compassionate listening in order to relieve the

suffering of both sides. In this case let the sangha

call such a meeting to resolve the dispute.

2. If a meeting of the sangha is needed to encourage

both parties involved to remember and tell what

they have seen, heard and thought about the

dispute in the spirit of deep listening and loving

speech then let the sangha call such a meeting to

resolve the dispute.

3. A meeting of the sangha is needed to affirm that a

party involved in the dispute was going through a

mental crisis or illness at the time of the dispute

and did not know how he was making others

suffer. If now the crisis is over but he still cannot

remember what happened, let the sangha call a

meeting to make the affirmation in order to resolve

the dispute.

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4. A meeting of the sangha is needed to give both

parties to the dispute an opportunity to awaken to

their own unskillfulness and lack of mindfulness.

In such a meeting after one party has admitted his

unskillfulness and lack of mindfulness, the other

party will be encouraged to do the same so that

de-escalation is realized. In this case let the sangha

call such a meeting to resolve the dispute.

5. A meeting of the sangha is needed to appoint a

special committee of investigation and inquiry into

the causes, outcome and nature of the dispute. This

committee is needed to present a report to the

sangha. In this case let the sangha call such a

meeting to resolve the dispute.

6. A meeting of the sangha is needed to resolve the

dispute by means of a majority vote, since the

dispute has gone on so long unresolved. In this

case let the sangha call a meeting in which the

decision of the majority is used to resolve the

dispute. After the decision has been made no one

can bring the matter up again.

7. A meeting of the sangha in the presence of the

most respected elders of the community is needed.

In this meeting the elders will declare a general

amnesty. They will encourage everyone to feel

compassion and lay aside resentment, like laying

straw on the mud. In this case let the sangha call

such a meeting to resolve the dispute.

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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

The venerable bhikshus are silent. Therefore we

know that in the sangha everyone has studied, practiced

and observed these Seven Ways. Let us be aware of this

fact, make a note of it and give it our approval. (Bell)

*

* *

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Venerable bhikshus. I have finished reciting the 250

bhikshu precepts; including the Four Degradation

Offences, the twenty six Sangha Restoration Offences,

the twenty three Release and Expression of Regret

Offences, the ninety Expression of Regret Offences, the

one hundred Fine Manners Offences and the Seven Ways

of Putting an End to Disputes. These precepts are taken

from the Vinaya and are to be recited twice every month.

I wish to thank the venerable bhikshus for helping me to

recite the precepts serenely.

Buddha Vipashyin has taught:

Inclusiveness is the first practice

Nirvana is the final aim

To make others suffer

Is not the practice of a monk.

Buddha Shikhin has taught:

Someone whose eyes are good

Avoids perilous paths.

The holy ones in the world

Do not fall into the unfortunate destinies.

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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 the bee when it visits the flower,

Does not destroy its fragrance and beauty,

It only removes the sweet nectar.

A bhikshu when living in the world

Practices just like that.

He does not fall into worldly attachment.

He looks straight ahead, walks mindfully.

Buddha Kanakamuni has taught:

Someone who is diligent in the practice,

Making steady progress on the holy path,

Has nothing to feel sad about,

Since he dwells always in mindfulness.

Buddha Kashyapa has taught:

Someone who does not cause others to suffer,

Who is diligent in goodness,

Purifies his mind.

This the Buddha teaches.

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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 the unborn and undying. (Bell)

*

* *

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 go beyond 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)

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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 and numerous beings who give guidance

and support along the path.(Bell, Bell, Bell)

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67

If a bhikshu transgresses a Sangha Restoration

Offence and confesses it on the same day, he only needs

to practice six days of Beginning Anew called Manatva.

After that the offence can be formally declared purified.

If he hides his offence then after he has confessed he has

to practice Dwelling Apart for as many days as he

concealed the offence. After that he practices six days of

Beginning Anew and then asks for the Sangha to declare

the offence purified. For example, if he has concealed

his offence 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

manual work, 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

Discussion. He cannot fulfill offices such as Guest Master,

Work Coordinator and so on.

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Noble Sangha, please listen: I am Bhikshu________

I have transgressed the precept________I have hidden

the offence for________days before confessing. Now I

confess and ask to receive a period of Dwelling Apart

for ________days before I accept a further six-day

practice of Beginning Anew. Venerable Bhikshus, please

be compassionate and bear witness to my request.

Noble Sangha, please listen: I am Bhikshu________

I have transgressed the precept________I hid the offence

for________days before confessing. The Sangha is

allowing me to practice a period of Dwelling Apart for

________days, and I am now 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.

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Noble Sangha, please listen: I am Bhikshu________

I have transgressed the precept________I hid the offence

for________days before confessing. 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 lasting six days.

Venerable Bhikshus please be compassionate and bear

witness to my request.

Noble Sangha, please listen: I am Bhikshu________I

have transgressed the precept________I hid the offence

for________days before confessing. 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 I am now 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 absolution of my

offence. Venerable Bhikshus please be compassionate and

bear witness to my announcement.

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Noble Sangha, please listen: I am Bhikshu________

I have transgressed the precept________I hid the offence

for________days before confessing. The Sangha allowed

me to practice a period of Dwelling Apart for

________days, and I have completed six days of

Beginning Anew. Now I am requesting you, Venerable

Bhikshus, to formally absolve my offence. Please be

compassionate and bear witness to my request.

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The bhikshu presents the object or money that he

needs to release and handing it to the sangha, he says:

Noble Sangha, please listen. 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 to a Bhikshu who is

representing the sangha and says:

Noble Sangha, please listen. 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, as it sees fit,

distribute it for the sangha’s use or, if necessary, destroy

it. I wish to admit my transgression and repent. I promise

I shall not do this again. Venerable Bhikshus please be

compassionate and bear witness to this Expression of

Regret of my fault.

Bhikshu________ you have been able to admit your

offence, repent and begin anew. Your precepts’ body is

again clear.

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