Novice and Monk Ordinations 20100605

THERAVDA BUDDHIST
NOVICE ORDINATION AND

MONK ORDINATION
By
U JOTLA^KRA

EDITED
BY
JAMES RIVES, PhD.

Theravda Buddhist Society of America
17450 S Cabrillo Hwy
Half Moon Bay, California
U.S.A.

(Leave this page blank,
and delete this red text)
DEDICATED
to
The memory of

My preceptor, the Most Venerable Sayadaw-gyi
Dhammikrma Monastery
Laputtaloke Village, Laputta City
Ayeyarwady Division, Myanmar

Who taught me the Scriptural Piakas,
their Ahakaths, ks, and
Pi grammar books

And

The Venerable Sayadaw U Slnanda
(Former Rector of International Theravda Buddhist
Missionary University, Yangon, Myanmar)
Dhammnanda Vihra, Half Moon Bay,
California, U.S.A.

who also taught me Sanskrit, English, and
instructed me in the study of
the Scriptural Piakas, their commentaries,
and sub-commentaries,


U JOTLA^KRA


BIOGRAPHY OF
VENERABLE SAYDAW
U JOTLA^KRA

Saydaw was born on Tuesday, August 16, 1938, of
parents U Phyo and Daw Aye Tin, residents of
Laputtaloke Village, Laputt Township, Myaung-mya
district, Burma (Myanmar). He was the fifth among the
eight children.

Saydaw was named "Maung Than Hsaung". In his early
childhood, he studied basic curriculum and rudimentary
Pi texts under his uncle (mother's elder brother)
Venerable Saydaw U Vimala, abbot of Kambal Kyaung
(monastery), Lower Kambal Village, Laputta Township.
At the age of 10, he moved along with his parents to
Zeebyuseik Village, Ngaputaw township, Pathein district.
There, he studied elementary Burmese and Arithmetic
from Venerable Saydaw U Pajota, abbot of
Zeebyuseik Kyaung (monastery).

With the support of his parents and uncles and aunt U
Kyin, U Kyaw Sein and Daw Sein Thin, on Sunday, July
15, 1951, he became a novice at Auk-Kyaung Monastery,
Laputtaloke Village under the Preceptorship of Venerable
Saydaw U Indsha. He was given the religious name,
"Shin Jota".

U JOTLA^KRA
ii
From the age of 13, the young novice studied from his
Preceptor the following: Padar|pasiddhi, Kaccyana
Bykaraa, Vcakopadesa, Vaccavcaka, Gahbharaa,
Ekakkharakosa (Pi grammar treatises), Dgha-nikya
(three volumes), Vinaya-piaka (five volumes),
Abhidhammattha-sa~gaha, Abhidhammatthavibhvan-
k, Ahaslin Ahakath, Sammohavinodan
Ahakath and so forth. In sum, he finished a curriculum
of Pi canon, commentaries and sub-commentaries.

On Sunday, April 13, 1958, Under the supervision and
arrangement of Nibbinda-Hill Saydaw of Pyay, Pegu
Division, he was ordained as a monk at the Baddha Sm
of Nibbinda-Hill with Auk-Kyaung Saydaw as preceptor,
Auk-Nibbinda Saydaw U Tejavanta as instructor, and
others. His supporters were U Nyo Ohn & Daw Thein and
U Maung San & Daw Pu in Lammadaw (main street),
Gyobingauk Township.

During the first vassa, he continued his studies under Auk-
Kyaung Saydaw, who was living at Shwe-hin-thar
Monastery in Laputta Township. In summer of 1960, he
moved to Taik-kyaung Pi University in Gyobingauk
Township to pursue studies for the religious examinations
held by the Government of Burma (now Myanmar). His
mentors there included Saydaw U Tiloka, Saydaw U
Uttarbhidhaja, Saydaw U diccajeyya, and Saydaw U
Narindcra (currently Aggamahgaha-vcaka,
Aggamahpaita, Abhidhaja mahrahaguru, Member of
NOVICE ORDINATION AND MONK ORDINATION
iii
State Sangha-mahnyaka, Abbot of Taik-kyaung). During
that time 1962 he attended Pahna course (the book of
Casual Relations) taught at Monastery of U Kumra on
Popa Taungkalat (Popa Plateau) near Popa Township by
Pahann Theikpan Saydaw U Indaka. For 40 days in
1968, he practiced Vipassan meditation under the
guidance of Mahsi Saydaw at Mahsi Ssana Yeiktha
(Meditation Center) in Rangoon (now Yangon).

He took the religious examinations. He passed the 1
st
, 2
nd
,
and 3
rd
Grades in 1960, 1962, and 1963 respectively. He
attained the 3
rd
position in the 2
nd
Grade in the whole of
Burma and the 2
nd
position in the 3
rd
Grade. He got the
degree of Dhammcariya (Master of Dhamma) in 1964
and was awarded the title, Ssanadhaja Dhammcariya. In
1966, at the 17
th
Tipiakadhara Selection Examination held
by the Government, he attained another title,
Dghabhaka (Reciter of Dgha-nikya). In that year, he
was also awarded the degree, Ssanadhaja Sirpavara
Dhammcariya and the 3rd prize in the "Five Nikyas/
Three Piakas" Examinations held in Hlegu Township. In
1968, he successfully passed both the oral and written at
the "Five Nikyas" Examination conducted by
Ma~galagati-Visuddhi Association in Rangoon (now
Yangon) and was awarded the title, Dgha-nikya-
bhaka-gambhraa. In 1969, at 21
st
Tipiakadhara
Selection Examination, he was awarded the title, "Dgha-
nikya-kovida" for successfully completing the written/
U JOTLA^KRA
iv
comprehension tests for the three treatises from Dgha-
nikya, Suttanta-piaka.

Although he won numerous awards and titles, he still felt
uncomfortable with studying Pi canons, commentaries,
and sub-commentaries at a scholarly level. He also felt a
need to be proficient in other languages and literature in
order to do Ssana work in foreign lands. With these in
mind, he moved to Abhayrma Shwegu Taik (monastery)
in Western part of Mandalay (the 2
nd
Capital of Myanmar)
in 1971 to study under the scholarly Saydaws. He resided
at the monastery until 1974 and studied the Sanskrit
grammar "Ktantra" from 2
nd
Abhayrma Saydaw U
Paduma. He learned other Sanskrit treatises, such as
Mugdhabodha, Vidagdhamukhamaana, Tarkasagraha,
and basic English from Saydaw U Slnanda (did a lot of
Ssana work in the United States and beyond, Aggamah-
paita, Aggamah-saddhammajotikadhaja, Abhidhaja
Aggamah-saddhamma-jotika, Rector of International
Theravda Buddhist Missionary University and passed
away on August 13, 2005).

In 1974, Zeebyuseik Saydaw, a mentor from his
childhood, offered support and expressed his desire for U
Jotla~kra to assume the abbotship of Dekkhinayone
Monastery in Kaikwine, 3
rd
Ward, Mayangon Township,
Yangon. Hitherto unplanned, he spent six years
disseminating his knowledge to the monks and novices at
that monastery.
v

At the request of the trustees of World Peace Pagoda of
Moji in Kitakyushu City, Japan, Saydaw U Jotla~kra
performed Ssana duties for 6 years at the Myanmar
monastery of World Peace Pagoda from August 25, 1979
to September 3, 1985. During that stay, he studied
Japanese from Moji Saydaw U Vepulla,
Aggamahpaita, (passed away in Bahan Township,
Yangon) and Saydaw U Dhammcra (passed away in
1981). Saydaw U Kheminda (currently Aggamahpaita,
Aggamahsaddhammajotikadhaja, Moji Saydaw) helped
answer his questions about Japanese. After becoming
somewhat fluent in Japanese, he wrote an elementary
Buddhist text (Nanpou Jouzabubukkyou no Oshie) in
Japanese.

In 1985, he was invited by the Theravda Buddhist Society
of America (TBSA) to visit the United States. After he
arrived in the US on September 3, 1985, he stayed at the
monastery of Penang Saydaw U Panny wamsa in Los
Angeles, California (Currently in Penang, Malaysia) for
one year until he was summoned by his mentor
Dhammnanda Saydaw U Slnanda to the Dhammnanda
Vihra [the located in] Daly City, California. In addition
to making the environment conducive for Ssana work, by
helping him get U.S. permanent residency (Green card),
Saydaw U Slnanda let U Jotla~kra assist him in
conducting courses including Abhidhamma,
Visuddhimagga, Cakkavatti Sutta, Si~gla Sutta, and other
U JOTLA^KRA
vi
suttas, and elementary Buddhism for youths. Even after
the relocation of the Dhammnanda Vihra to Half Moon
Bay, California, he continued to discharge the teaching
duties.

He attended the Adult Schools in both Los Angeles and
Daly City to prepare for a formal education at the City
College of San Francisco and San Francisco State
University. At the City College of San Francisco, he won
the Scholarship Award (Fall, 1989), Dean's List Certificate
of Merit (1989-1990), Dean's Honor List Certificate
(Spring, 1990), A.A. [Associate in Arts] with Honor (June,
1990) and Scholarship Award (Fall, 1990). He graduated
with B.A. (major and honors in Japanese) from San
Francisco State University on May 27, 1995.

Saydaw U Jotla~kra has a passion for writing. In the
Dhammnanda Newsletters [published by TBSA],
Saydaw has written numerous Dhamma articles in both
Myanmar and English. He also contributes special column
which answers Dhamma questions posed by the readers.
In addition, Saydaw has given Dhamma talks and
Vipassan meditation instructions to the devotees in
general, and the Myanmar lay-people in particular.

Saydaw's works include:

1. Nanpou Jouzabubukkyou no Oshie (Theravda
Buddhism text in Japanese)
vii
2. Meisou Shidousho (Japanese translation of "Meditation
Instructions" by Venerable Saydaw U Slnanda)
3. Dhammananda Wut Yut Sin in Myanmar[Collection of
protective verses and chants, with explanatory notes] First,
Second, and Third editions
4. General notes on interesting topics from the Piakas
(Volume 1) in Myanmar
Part 1: Notes from Vinaya Piaka
Part 2: Notes from Suttanta Piaka
5. The Basic Teachings of Theravda Buddhism
expanded and revised version of the Dhamma articles
from the Dhammnanda Newsletters and others
6. Religious Questions and Answers (Volume 1) in
Myanmar
7. Religious Questions and Answers (Volume 2) in
Myanmar
8. Essays of Buddhas Day and others in Myanmar
9. NOVICE ORDINATION AND MONK ORDINATION
10. General notes on interesting topics from the Piakas
(Volume 2) in Myanmar
Part 1: Notes from Vinaya Piaka
Part 2: Notes from Suttanta Piaka
Part 3: Notes from Abbhidhamma Piaka (Writing)

U JOTLA^KRA
viii
TABLE OF CONTENTS

FOREWORD by James Rives, PhD 00
INTRODUCTION 00
Two kinds of Ordination 00

NOVICE ORDINATION

THE THREE STEPS OF NOVICE ORDINATION
(1) Shaving off the hair of the head (Kesacchedana) 00
(2) Putting on robes (Ksyacchdana) 00
(3) Giving the Three Refuges (Saraadna) 00

THE PROCEDURES OF THE SECOND
AND THIRD STEPS OF NOVICE ORDINATION
(1) Paying homage to the Three Gems 00
(2) Handing robes to the teacher 00
(3) Asking for the robes from the teacher and Putting on
them 00
(4) Requesting a Novice Ordination 00
(5) Requesting the Ten Novice-precepts
with the Three Refuges 00
(6) Paying Homage to the Buddha 00
(7) Taking the Three Refuges 00
(8) Taking the Ten Precepts of a Novice 00
(9) Choosing a teacher to be the candidates preceptor 00
(10) Reply of the preceptor 00
ix
(11) Reflecting on the use of the Four Requisites 00
(12) Reflecting on the repulsiveness of the body 00
Ten Conditions for expulsion from Novice-hood 00
Ten Punishments 00

Seventy-five Monastic Rules of Discipline
The Twenty-six Disciplines on Proper Behavior 00
The Thirty Disciplines on Food 00
The Sixteen Disciplines on Teaching-Dhamma 00
The Three Disciplines on Excretion 00
The Fourteen Kinds of Duties 00
The Certificate of Novice Ordination 00
The Certificate of Nun Ordination 00

The Pi Alphabet
(1) Eight Vowels 00
(2) Thirty-three Consonants 00
(3) Consonants with the Vowel a 00
(4) Vowels in Combination 00
(5) Conjunct-consonants with the Vowel a 00
(6) Customs for Naming Monks and Novices, or Nuns 00

MONK ORDINATION

Five Fulfilling Conditions for Becoming a Monk
(1) Perfection of a person (Vatthu-sampatti) 00
Eleven Categories of Disqualified persons 00
(2) Perfection of an assembly(Parisa-sampatti) 00
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(3) Perfection of the Sm (Sm-sampatti) 00
Two Kinds of Sm 00
(4) Perfection of the motion (atti-sampatti) 00
(5) Perfection of the Kammavc (Anussvana-sampatti)00

THE PROCEDURE OF MONK ORDINATION
(1) Choosing the candidates preceptor 00
(2) Stating the ownership of alms-bowl and robes 00
(3) Giving temporary names 00
(4) Ordering the candidate to go and stand outside
the Sangha 00
(5) Requesting the permission of the Sangha 00
(6) Instructing the candidate 00
(7) Calling the candidate to come back 00
(8) Requesting a monk ordination 00
(9) Asking the candidate the questions 00
(10) Reciting the atti and Kammavc 00
(11) Supplementary 000
(12) Examples of Certificate of Monk Ordination 000
(13) The Four Resources or Requisites 000
(14) The Four Things not to be done 000
(15) The new monks special request 000

The Procedure of
Monk Ordination for Two Candidates
(1) Choosing the candidates preceptor 000
(2) Stating Ownership of the alms-bowls and robes 000
(3) Giving temporary names 000
xi
(4) Ordering candidates to go and stand outside
the Sangha 000
(5) Requesting the permission of the Sangha to Instruct
the candidates 000
(6) Instructiong the Candidates 000
(7) Calling the candidates to come back 000
(8) Requesting a monk ordination 000
(9) Asking the candidates the questions 000
(10) Dvanda-Kammavc for Two Candidates 000

THE 227 TRAINING RULES
(1) The Four Prjika Offences 000
(2) The Thirteen Saghdisesa Offences 000
(3) The Two Indefinite Rules 000
(4) The Thirty Rules Entailing Expiation with Forfeiture
The Section of Robe: First 10 Rules 000
The Section of Silk: Second 10 Rules 000
The Section of Alms-bowl: Third 10 Rules 000

(5) The Ninety-two Rules Entailing Expiation
1. The Section of Lying: First 10 Rules 000
2. The Section of Plants: Second 10 Rules 000
3. The Section of Exhortation: Third 10 Rules 000
4. The Section of Food: Fourth 10 Rules 000
5. The Section of Naked Ascetics: Fifth 10 Rules 000
6. The Section ofAlcoholic Drinks: Sixth 10 Rules 000
7. The Section of Living Beings: Seventh 10 Rules 000
8. The Section of Keeping Disciplines:
Eighth 12 Rules 000
U JOTLA^KRA
xii
9. The Section of Treasures: Ninth 10 Rules 000

(6) The Four Confessions (Admissions) 000
(7) The Seventy-five Monastic Rules of Discipline 000
(8) The Seven Dispute-settlement Rules 000

Confession of Transcgression
(1) A Junior Monks Confession 000
(2) A Senior Monks Confession 000

The Procedure Regarding with
Agghasamodhna Parivsa, Mnatta,
and Abbhna
(1) Parivsa-ycana, 000
(2) Asking for Probation 000
(3) Parivsa Kammavc 000
(4) Sangha (imposing Probation) 000
(5) Parivsa-Samdna-rocana-Nikkhipana 000
(6) Taking, Declaring, and Putting down
the Probation 000
(7) Mnatta-ycana, 000
(8) Asking for Mnatta 000
(9) Mnatta Kammavc 000
(10) Mnatta-Samdna-rocana- Nikkhipana 000
(11) Taking, Declaring, and Putting down
the Mnatta 000
(12) Abbhna-ycana 000
(13) Asking for Rehabilitation 000
xiii
(14) Abbhna-Kammavc 000
(15) Sangha (rehabilitation) 000

The Six Conditions of Taking Leave of
The Training as a Monk 000
The Six Conditions of Renouncing Monkhood 000

Various Requisites (Nn-parikkhra)
(1) The Eight Requisites 000
(2) The Seven Requisites for a Novice 000
(3) The Nine Requisites 000
(4) The Ten Requisites 000
(5) The Eleven Requisites 000
(6) The Twelve Requisites 000

THE FOUR DIVINE ABODES
Loving-kindness (Mett)
(1) How to Send or Develop Loving-kindness
by means of Location 000
by means of Directions 000
by Way of persons 000
(4) The Eleven Benefits of Sending or Developing
Loving-kindness 000

Compassion (Karu)
How to Send or Develop Compassion by means of
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xiv
Location, Direction, or by Way of persons 000

Sympathetic Joy (Mudit)
How to Send or Develop Sympathetic Joy by means of
Location, Direction, or Way of persons 000

Equanimity (Upekkh)
How to Send or Develop Equanimity by means of
Location, Direction, or by Way of persons 000

The Five Contemplated Things
The Five Things that Should be Often Contemplated 000

Signless Things
The Five Kinds of Signless Things in advance 000

MEDITATION INSTRUCTIONS
(1) Looking for a Suitable Place 000
(2) Sitting Meditation Postures 000
(3) Forgiveness and Loving-kindness 000
(4) Three Kinds of Forgiveness 000
(5) How to Practice Forgiveness 000
(6) Loving-kindness 000
(7) How to Practice Loving-kindness by Location 000
(8) How to Practice Loving-kindness
by way of Persons 000
(8) Sitting Meditation, using Breaths as Main Object 000
(9) Sitting Meditation, using Abdominal Movements
xv
as Main Object 000
(10) Walking Meditation 000
(11) Sharing of Merit 000

GLOSSARY & INDEX
Pi-English Glossary 000
Index 000
References 000

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FOREWORD

The foundation of the Buddhist tradition is the Three
Gems, which are the Buddha, the Dhamma (the teaching
of the Buddha), and the Sangha (the order of monks).
Followers try to improve their behavior and knowledge in
order to avoid the endless cycle of rebirths by attaining
Nibbna (Nirvana). In this task they are guided by the
teachings of the Buddha, by the laws and rules of
Buddhism (Dhamma), and by the personal assistance and
example of the monks (Sangha). Those who subscribe to
the philosophical paradigm of postmodernism often seen
knowledge as, at least partially socially constructed.
Additionally history is an account of the past written for
the edification of the present, which means that, to one
degree or another, it tends to be adjusted, parsed, or spun
to suit the purposes of its current authors and their
contemporary audiences. This book of ordinations, rules,
and procedures for monks and novices is specifically
written to countermand these trends towards interpreting
the past to serve the purposes of the present time. It is
written to present traditional Buddhist ceremonies,
procedures, and rules in the manner that they have been
understood and practiced over the years. Some things
change, and these are others that should be protected from
change because they are not improved by adaptation to the
latest style or mood. The traditions and practices of the
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2
Buddha, and the Sangha would seem to fall in the latter
category, and thus should be preserved rather than revised.

In writing this volume, the Sayadaw U Jatla~kra has
returned to Pi language original texts, and set the
original meanings and teachings forth in contemporary
English in an effort to present the ideas in a readable form
without deviating from the historical teachings. This is a
difficult task, but if the perposes and intent of the original
teachings are to be preserved, then this is what must be
done. Attempts to rework, reshape, or adjust the materials
being presented must be resisted. The purpose here is to
avoid offering a revisionist account of the ordination,
living rules, and dispute reconciliation principles presented
here, although they have their basis in the Buddhas
teachings of more than 2,500 years ago, and in the
traditions established over the years since that time.

The continuation of the Buddhist traditional beliefs
depends upon their being accurately transmitted from
generation to generation, and the continuation of the
Sangha is necessary for this. Therefore the ordination
ceremonies, rules for living, and procedures for
remedying differences and errors that may arise among
monks and novices, which are necessary for the
continuation of the Sangha, also contribute to the
continuation of the whole body of teachings and the
Buddhist tradition itself.

3
The mode of life prescribed for monks is very important,
because they are to purposefully remain disconnected
from most of the affairs of everyday life in order that
they may focus their minds upon the teachings of the
Buddha. They have a duty to both understand and practice
these teachings, which they cannot perform if they are
involved in all the normal entanglements, tasks,
obligations, and affairs of community life. Therefore, the
Buddhist rules for monks concerning eating, dressing,
behaving, and dwelling are very important because they
enable monks to fulfill their special roles in society.
Setting disputes that may arise and making amends for
errors committed are also important parts of life in the
monkhood, and these must be done according to the
proper ways. The traditions, rules, and instructions
presented in this book are for the enlightenment and
guidance of monks and novices as they seek to live better
lives, and set the example for others who are also seeking
to bring their lives to a higher level.

In writing this book, the purpose of Sayadaw U
Jotla~kra was to set forth the ancient Pi teachings in
modern English so that they be read, used, and followed
without the necessity of knowing the language in which
they were written. If they are followed, the order of the
monks will be able to continue, and the practice and
knowledge of the teachings will be possible for followers
living in modern America. That is the purpose of this
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4
book, and I believe that Sayadaw U Jotla~kra has
succeeded well in achieving it.

James Rives, PhD.
February 3, 2008
5
INTRODUCTION

Our teacher, the Venerable Sayadaw U Slnanda, had
many activities that took up his time, such as reading
books in several languages, writing books in the
Myanmar, English, and Sanskrit languages, giving
Dhamma-talks in Myanmar and English, and teaching the
Ti-Piakas including Abhidhamma, Visuddhi-Magga,
Dhammapada-Commentary, and Basic Theravda
Buddhism.

Some of the books he wrote are Tipiaka-Pi-Myanmar
Dictionaries, a Biography of Myanmar Architect Sayar
Hsai, Collating Saddanti Dhtu-ml with Pinya
Dhtupha, The Four Foundations of Mindfulness,
Meditation Instructions, etc. His writings included, not
only many books, but also many articles or essays.

For use in practical situations, the Sayadaw also wrote two
articles offering English language programs for Novice
Ordination and Upasampad Ordination. It was his
custom, when he initiated a novice who could not
understand the Myanmar language, to instruct that
candidate by using his English language program of
Novice Ordination. Additionally, when he ordained a man
into monkhood, he used his English language program of
Upasampad Ordination, and also instructed the candidate,
and recited the Upasampada atti-Catuttha Kammavc.
U JOTLA^KRA
6
Because of my experiences in witnessing the benefits of
these procedures, I concluded that it would be good if I
could create a book about the novice ordination and monk
ordination for monks and lay men who cannot understand
the Myanmar language.

Therefore, using the Sayadaws articles about ordinations
of novices and monks as my model, I have written this
book, NOVICE ORDINATION AND MONK
ORDINATION. It is about the proper procedures for
novice ordinations and monk ordinations. It includes the
three steps of novice ordination, a novices precepts,
duties, expulsion from novice-hood, punishments, customs
for naming monks and novices, or nuns, the five fulfilling
conditions to become a monk, a monks precepts, the
confession of two monks, the procedure of
Aggasamodhna-Parivsa, Mnatta, and Abbhna, six
factors of renouncing monk-hood, various requisites, four
divine abodes, five contemplated things, five kinds of
signless things in advance, and more.

And also, I put THE MEDITATION INSTRUCTIONS
of the Sayadaw U Slnanda into this book in order that
the readers of it may learn to practice meditation easily.
The creation and publication of this book would not have
been possible without the programs of Novice Ordination
and Upasampad Ordination of my teacher, Venerable
Sayadaw U Slnanda and other helpers. I am grateful to
James Rives, Ph.D, who proofread and edited the whole
7
draft of my book many times, U Kyi Myint, who painted
pictures, Maung Ye Win Phyo, who took photographs
regarding the novice ordination and the monk ordination,
and Thant Lwin Oo who prepared the draft for
publication, for their efforts. I am also grateful to the wife
of James Rives, Nang Mo Lao, Ph.D (Lawrence, Kansas),
Soon & Cynthia Hoe and daughter Serena Hoe (San
Bruno, CA), Tran Minh Loi (San Jose, CA), U Kosalla
(Tokyo, Japan), U Tun Hlaing (Daly City, CA), Ko Aung
Kyaw & Ma Than Than Htay Family (Hayward, CA), Ma
Myint Myint Thein (San Francisco, CA), Noeline (Sister)
& Steven (Brother) (San Francisco, CA), and Ma Aye Aye
Kyawt (CA), who are sponsoring the publication of this
book, for their generosity.

And I offer my appreciation to SEIK KOO CHO CHO
Company for publishing this book so that it can reach
many lay people I have never met.

U Jotla~kra
Ssanadhaja Sirpavara Dhammcariya,
Dghanikya-kovida, and BA (USA)

Ssana Era 2551
Tuesday, Full Moon-day of Pyartho month,
Myanmar Era 1369 (January 22, 2008)

U JOTLA^KRA
8
NOVICE ORDINATION AND
MONK ORDINATION

NAMO TASSA BHAGAVATO ARAHATO
SAMMSAMBUDDHASSA.

NOVICE ORDINATION

Two Kinds of Ordination
There are two kinds of ordination, that of Pabbajj to
become a novice (Smaera), and that of Upasampad to
become a monk (bhikkhu). The Pabbajj ordination is
called Novice Ordination and the Upasampad
ordination is called Monk Ordination.

THE THREE STEPS OF
NOVICE ORDINATION

The Program of Novice Ordination consists of three steps:
(1) shaving off the hair of the head (Kesacchedana),
(2) putting on robes (Ksyacchdana), and
(3) giving the Three Refuges (Saraadna),
[Kesacchedana ksyacchdana saraadnanti hi
imni ti karonto "Pabbjet"ti vuccati. (Sratthadpan
k, Vol. 3, 201)]
9
The First Step of Ordination
Shaving off the hair of the head:
First, a man who wants to enter into the state of a novice
shaves or cuts off his hair. He, indeed, has to accept the
shaving off his hair from a teacher. While the teacher is
shaving off his hair, he should teach the would-be novice
the way of meditation of Tacapacaka, which consists of
the five constituents ending with Taca. These are: (1)
Kesa, head hair, (2) lom, body hair, (3) nakh, nails, (4)
dant, teeth, and (5) taco, skin. By reflecting on this
meditation, even while being tonsured, the would-be
novice could win Arahantship.

(Shaving off the hair of the head)

U JOTLA^KRA
10
The Second Step of Ordination
Putting on robes:
Second, after having shaved off his hair, according to
Vinaya Rules, he hands his robes to the teacher, asks for
the robes from the teacher, and puts them on. But, even
though he is now wearing the robes, he has not yet
become a novice.

(Putting on robes)

The Third Step of Ordination
Giving the Three Refuges, or taking the Three
Refuges:
Finally, he requests the ordination and the Three Refuges
from a monk. The monk gives the Three Refuges and
11
initiates him as a novice. A man who has taken the
Refuges becomes a true novice.

(Taking the Three Refuges)

The Procedures for the Second and Third Steps of
Novice Ordination
Here are the detailed procedures for the second and third
steps of the NOVICE ORDINATION:
1

(1) Paying homage to the Three Gems,
(2) Handing robes to a teacher,
(3) Asking for the robes from the teacher and putting on
the robes,
(4) Requesting the Novice Ordination,

1
An Article performed By Venerable U Slnanda
U JOTLA^KRA
12
(5) Requesting the Ten Novice-precepts with
the Three Refuges,
(6) Paying Homage to the Buddha,
(7) Taking the Three Refuges,
(8) Taking the Ten Precepts of a Novice,
(9) Choosing a teacher to be the candidates
preceptor,
(10) Reply of the preceptor
(11) Reflecting on the use of the Four Requisites,
and
(12) Reflecting on the repulsiveness of the body.

Paying Homage to the Three Gems
(Ratanattayapama)

I pay homage to the Buddha.
I pay homage to the Dhamma.
I pay homage to the Sangha.

I request! I request! I request!

In order that any bad action that I may have committed
(against the Three Gems) either in deed, speech or thought
may be effaced, and in order that I may acquire merit
which will bestow upon me longevity, health, freedom
from dangers and others, I raise my joined hands in
reverence to the forehead and worship, honor, look up,
13
and humbly pay homage to the Three Gems: the Buddha,
the Dhamma, and the Sangha once, twice, and three times.

And, as a result of this meritorious act of prostration
2
,
may I be free at all times from the four woeful realms
3
,
the three kinds of catastrophes
4
, the eight kinds of wrong
circumstances
5
, the five kinds of enemies, the four kinds
of misfortunes, the five kinds of loss, the ninety-six or
ninety-eight kinds of diseases, and the sixty-two kinds of
wrong views, and also may I quickly attain the Path, the
Fruition, and the Noble Dhamma of Nibbna.

Handing robes to a teacher

Sakala-vaa-dukkha-nissaraa-nibbnassa
sacchikaraatthya ima ksva gahetv pabbjetha
ma bhante anukampa updya. (Three times)

Venerable Sir, may you be pleased to take these robes
from me, and out of compassion for me, initiate me as a
novice so that I may attain Nibbna which is freedom
from all suffering in the round of rebirths. (Three times)

2
stretching out or reaching out with face on the ground
3
"woeful realms" means "the worlds or areas of deep suffering.
4
(catastrophes) "catastrophe" means "misfortune or great disaster or a
sudden, unexpected, and terrible event that causes great suffering,
misfortune, or ruin".
5
surrounding conditions, occasion
U JOTLA^KRA
14

Asking for the robes from the teacher
And Putting on them

Sakala-vaa-dukkha-nissaraa-nibbnassa
sacchikaraatthya eta ksva datv pabbjetha
ma bhante anukampa updya. (Three times)

Venerable Sir, may you be pleased to give me these robes,
and out of compassion for me, initiate me as a novice so
that I may attain Nibbna which is freedom from all
suffering in the round of rebirths. (Three times)

Sabbadukkha-nissaraatthya ima ksva
gahetv ti v ta ksva datv ti v
vatv pabbajetha ma bhante anukampa
updy ti eva ycanapubbaka cvara
paicchdeti.
(Vimativinodan k, vol. 2, 95)

And he has to put on the robes, but he has not become a
real novice yet, so he will request the novice ordination.

Requesting the Novice Ordination
Bhante, sasra-vaadukkhato mocanatthya pabbajja
ycmi.
15
Dutiyam pi, bhante, sasravaa-dukkhato mocanatthya
pabbajja ycmi.
Tatiyam pi, bhante, sasra-vaadukkhato mocanatthya
pabbajja ycmi.

Venerable Sir, I request novice ordination so that I may
become free from suffering in the round of rebirths.

For the second time, Venerable Sir, I request novice
ordination so that I may become free from suffering in the
round of rebirths.

For the third time, Venerable Sir, I request novice
ordination so that I may become free from suffering in the
round of rebirths.

Requesting the Ten Novice-Precepts
with the Three Refuges
Aha bhante tisaraena saha dasa-smaera-pabbajja-
sla dhamma ycmi, anuggaha katv sla detha me
bhante.

Dutiyam pi aham bhante tisaraena saha dasa-smaera-
pabbajja-sla dhamma ycmi,
anuggaha katv sla detha me bhante.

Tatiyam pi bhante tisaraena saha dasa-smaera-
pabbajja-sla dhamma ycmi,
U JOTLA^KRA
16
anuggaha katv sla detha me bhante.

Venerable Sir, I request the Ten Novice-Precepts together
with the Three Refuges. Out of compassion for me, please
give me the Three Refuges and the Ten Novice-Precepts.
For the second time, Venerable Sir, I request the Ten
Novice-Precepts together with the Three Refuges. Out of
compassion for me, please give me the Three Refuges and
the Ten Novice-Precepts.
For the third time, Venerable Sir, I request the Ten
Novice-Precepts together with the Three Refuges. Out of
compassion for me, please give me the Three Refuges and
the Ten Novice-Precepts.

Paying Homage to the Buddha

Namo tassa Bhagavato Arahato Sammsambuddhassa.
Homage to Him, the Blessed One, the Exalted One, the
Fully Enlightened One.

Taking the Three Refuges

Buddha saraa gacchmi.
Dhamma saraa gacchmi.
Sagha saraa gacchmi.
Dutiyam pi Buddha saraa gacchmi.
Dutiyam pi Dhamma saraa gacchmi.
Dutiyam pi Sagha saraa gacchmi.
17
Tatiyam pi Buddha saraa gacchmi.
Tatiyam pi Dhamma saraa gacchmi.
Tatiyam pi Sagha saraa gacchmi.

I take the Buddha as my refuge.
I take the Dhamma as my refuge.
I take the Sangha as my refuge.
For the second time, I take the Buddha as my refuge.
For the second time, I take the Dhamma as my refuge.
For the second time, I take the Sangha as my refuge.
For the third time, I take the Buddha as my refuge.
For the third time, I take the Dhamma as my refuge.
For the third time, I take the Sangha as my refuge.

Taking the Ten Precepts of a Novice
1. Ptipt veramai.
2. Adinndn veramai.
3. Abrahmacariy veramai.
4. Musvd veramai.
5. Sur-meraya-majja-pamdahn veramai.
6. Viklabhojan veramai.
7. Nacca-gta-vdita-vis|kadassan veramai.
8. Ml-gandha-vilepana-dhraa-maana-
vibh|sanahn veramai.
9. Uccsayana-mahsayan veramai.
10. Jtar|pa-rajata- paiggaha veramai.

1. Abstention from killing living beings.
U JOTLA^KRA
18
2. Abstention from taking what is not freely given.
3. Abstention from un-noble conduct (sexual
intercourse).
4. Abstention from telling lies.
5. Abstention from intoxicants which contribute to
heedlessness.
6. Abstention from eating after mid-day (until the
dawn of the next day).
7. Abstention from dancing, singing, playing music,
and witnessing shows or entertainments.
8. Abstention from wearing flowers, using perfumes,
and cosmetics to beautify oneself.
9. Abstention from sitting or laying upon high and
luxurious seats and beds.
10. Abstention from accepting gold and silver (and
money).

Choosing a teacher to be the candidates
preceptor

Upajjhyo me bhante hohi. (Three times)

Venerable Sir, may you be my preceptor
6
. (Three times)

6
I wish you would be my preceptor.
19
Reply of the Preceptor
Psdikena sampdehi (Psdikena sampdetha for a
second person, plural verb when more than one candidate
chooses a teacher as their preceptor).
By gracious bodily and verbal manners, try to accomplish
the Three Sikkhs
7
.

Reflecting on the Use of the Four Requisites

Cvara paccavekkha
Paisa~kh yoniso cvara paisevmi. Yvadeva stassa
paightya, uhassa paightya, asa makasa vttapa
sarsapa samphassna paightya. Yvadeva hirikopna
ppaicchdanattha.

On Robes: Being wisely reflective, I use robes simply for
warding off cold, for warding off heat, for warding off
contact with gadflies, mosquitoes, wind and sun, and
creeping creatures. I use robes simply for the sake of
covering my limbs which, if uncovered, would cause
shame to me.

Piapta paccavekkha
Paisa~kh yoniso piapta paisevmi. neva davya,
na madya, na maanya, na vibh|sanya. Yvadeva

7
Training in morality (Slasikkh), training in concentration
(Samdhisikkh) and training in wisdom (Pasikkh)
U JOTLA^KRA
20
imassa kyassa hitiy ypanya vihis|paratiy
brahmacariy-nuggahya. Iti puraca vedana
paiha~khmi. Navaca vedana na uppdessmi. Ytr
ca me bhavissati anavajjat ca phsuvihro ca.

On Food: Being wisely reflective, I take food not for
sport, not for arrogance, not for personal charm, not for
beautification; I take just enough food for the support and
sustenance of the body, for the cessation of the sensation
of hunger, for furthering the noble life. As I take food, I
think, By thus taking food, I shall eliminate the former
feeling of hunger, and shall not arouse the new feeling of
indigestion; by thus doing my body will last long, and
there will be for me faultlessness and living in comfort.

Sensana paccavekkha
Paisa~kh yoniso sensana paisevmi. Yvadeva
stassa paightya, uhassa paightya, asa makasa
vttapa sarsapa samphassna paightya. Yvadeva
utuparissayavinodanapaisallnrmattha.

On Lodgings: Being wisely reflective, I use lodgings and
furniture simply for warding off cold, for warding off
heat, for warding off contact with gadflies, mosquitoes,
wind and sun, and creeping creatures. I use lodgings and
furniture simply for dispelling the danger of climate, and
for the purpose of enjoying seclusion.

21
Bhesajja paccavekkha
Paisa~kh yoniso, gilnapaccayabhesajja parikkhra
paisevmi. Yvadeva uppannna veybdhikna
vedanna paightya abypajjaparamatya
8
.

On Medicine: Being wisely reflective, I use medicine that
is suitable for the sick and is lifes protection, for warding
off painful feelings that have arisen and are caused by the
disturbance of elements, and for the maximum of well-
being.

Reflecting on the Repulsiveness of the Body

Some persons have a strong attachment to their own or
others bodies. To remove or reduce these attachments,
they must reflect on the body, from the soles of the feet
upwards and from the hairs of the head downwards, as
being enclosed by the skin and full of manifold impurities.

Atthi imasmi kyekes lom nakh dant taco,
masa nhru ahi ahimija vakka, hadaya
yakana kilomaka pihaka papphsa, anta
antagua udariya karsa matthalu~ga, pitta
semha pubbo lohita sedo medo, assu vas khelo
si~ghaik lasik muttanti.

8
abypajjhaparamatya (Srila~k, Thai, & English)
U JOTLA^KRA
22
In this body there are:
Head-hairs, body-hairs, nails, teeth, skin,
Flesh, sinews, bones, bone-marrow, kidneys,
Heart, liver, pleura, spleen, lungs,
Bowels, mesentery
9
, gorge
10
, excrement, brain,
Bile, phlegm
11
, pus, blood, sweat, fat,
Tears, grease, saliva, snot
12
, synovial
13
fluid, and urine.

Ten Conditions For Expulsion
From Novice-hood

Dasaha~gehi samanngato smaero nsetabbo. Ptipt
hoti. Adinndy hoti. Abrahmacr hot. Musvd hoti.
Surmerayamajjapy hoti. Buddhassa avaa bhsati.
Dhammassa avaa bhsati. Saghassa avaa
bhsati. Micchdihiko hoti. Bhikkhunid|sako hoti. Imehi
kho dasaha~gehi samanngato smaero nsetabbo.

9
a fold of peritoneal tissue which attaches an organ, especially,
the small intestine, to the posterior wall of the abdomen.
10
undigested food in the stomach
11
the thick jelly-like substance produced in the nose and throat
(especially, when one has a cold).
12
the thick liquid produced in the nose
13
Synovia, a lubricating fluid resembling the white of an egg,
secreted by certain membranes, as those of the joints. synovial,
adj.
23
A novice who has any one of these ten conditions or has
committed any one of these ten things should be expelled
from novice-hood:
1. Killing living being,
2. Taking what is not given,
3. Unnoble conduct (sexual intercourse),
4. Telling lies,
5. Taking drinks or drugs that cause
heedlessness,
6. Speaking dispraise (disrepute) of the Buddha,
7. Speaking dispraise (disrepute) of the Dhamma,
8. Speaking dispraise (disrepute) of the Sangha,
9. Holding the wrong view, and
10. Seducing a Buddhist nun.

Anujnmi bhikkhave dasaha~gehi samanngata
smaera nsetu. Ptipt hoti, adinndy hoti,
abrahmacr hoti, musvd hoti, majjapy hoti,
Buddhassa avaa bhsati, dhammassa avaa bhsati,
Saghassa avaa bhsati, micchdihiko hoti,
bhikkhunid|sako hoti. Anujnmi bhikkhave dasaha~gehi
samanngata smaera nsetunti. (Vinaya,
Mahvagga, Kaaka-smaeravatthu, 119)

I allow you, monks, to expel a novice who is possessed
of any of the following ten qualities: if he is one who
makes onslaught on creatures, if he is one who takes what
is not given, if he is one who is unchaste, if he is a liar, if
U JOTLA^KRA
24
he is a drinker of strong drink, if he speaks disreputably
of the Buddha, if he speaks disreputably of Dhamma, if he
speaks disreputably of the Sangha, if he is a holder of a
false view, if he is a seducer of nuns
14
. I allow you,
monks, to expel a novice who is possessed of (any one of)
these ten qualities. (BOOK OF THE DISCIPLINE, PART
4, 108)

Ten Punishments (Daakamma)
Dasaha~gehi samanngatassa smaerassa daakamma
ktabba. Viklabhojano hoti, nacca gta vdita visuka-
dassano hoti, ml gandha vilepana dhraa maana
vibh|sano hoti, uccsayana mahsayano hoti, jtar|pa
rajatappaiggahao hoti, bhikkh|na albhya parisakkati,
bhikkh|na anatthya parikkati, bhikkh|na avsya
parisakkati, bhikkh| akkosati paribhsati, bhikkh|
bhikkh|hi bhedeti. Imehi kho dasaha~gehi
samanngatassa smaerassa daakamma ktabba.

The novice who has any one of ten wrong-doings should
be punished (by making him carry water, making him
carry sand on his shoulders several times, and so on):
1. Eating after mid-day (until the next dawn),

14
Theravda Buddhism has no real bhikkhun at the present
time, beacause [In the Theravda lineage, the bhikkhun
ordination lineage for women given by the Buddha was lost
with the fall of Anurdhapura in Sri Lanka in the eleventh
century C.E. (The Bhikkhus Rules by Bhikkhu Ariyesako, 37)]
25
2. Dancing, singing, playing music, and witnessing
shows or entertainment,
3. Wearing flowers, using perfumes, and cosmetics to
beautify oneself,
4. Using high and luxurious seats and beds,
5. Accepting gold and silver (and money),
6. Going about to bring loss to the monks,
7. Going about to harm the monks,
8. Going about to evict the monks from their
dwellings,
9. Reviling and abusing monks, and
10. Causing one monk to break with another monk.

Anujnmi bhikkhave pacaha~gehi samanngatassa
smaerassa daakamma ktu. Bhikkh|na albhya
parisakkati, bhikkh|na anatthya parisakkati,
bhikkh|na avsya parisakkati, bhikkh| akkosati
paribhsati, bhikkh| bhikkh|hi bhedeti. Anujnmi
bhikkhave imehi pacaha~gehi samanngatassa
smaerassa daakamma ktunti. (Vinaya,
Mahvagga, Daakammavatthu, 117)

Dasasu sikkhpadesu purimna pacanna atikkamo
nsanavatthu. Pacchimna atikkamo daakammavatthu.
(Vinaya, Mahvagga-Ahakath, Sikkhpada
daakammavatthukath, 294)

U JOTLA^KRA
26
Monks, I allow you to impose a punishment on a novice
who is possessed of (any one of) five qualities: if he tries
for that which is not gain of monks, if he tries for that
which is not benefit of monks, if he tries for non-
residence of monks, if he reviles and abuses monks, if he
cause one monk to break with another monk. I allow you,
monks, to impose a punishment on a novice who is
possessed of any one of these five qualities. (BOOK OF
DISCIPLINE, PART 4, 106)

According to Vinayapiaka, Mahvagga Commentary, the
penalty for violating (any one of) the first five of the ten
precepts of a novice (smaera), is expulsion. The penalty
for violating (any one of) the second five of the ten
precepts is punishment by carrying water, sand, etc.

Seventy-five Monastic Rules of Discipline
Paca-sattati Sekhiy Dhamm

The Twenty-six Disciplines of Proper Behavior
Chabbsati Srupp

The seventy-five Sekhiya Dhammas are minor precepts
regulating the conduct of the novice or the monk, and
applying to his mode of dress, deportment, eating, and so
on.
27
1. I will wear the under robe even all roundthis
discipline should be observed (by me).
2. I will wear the upper robe even all roundthis
discipline should be observed.
3. I will go well covered in inhabited areasthis
4. I will sit well covered in inhabited areasthis
5. I will go well under restraint of the senses in inhabited
areasthis discipline should be observed.
6. I will sit well under restraint of the senses in inhabited
7. I will go with downcast eyes in inhabited areasthis
8. I will sit with downcast eyes in inhabited areasthis
9. I will not go with robes hitched up in inhabited areas
this discipline should be observed.
10. I will not sit with robes hitched up
in inhabited areasthis discipline should be observed.
11. I will not go laughing loudly in inhabited areasthis
12. I will not sit laughing loudly in inhabited areasthis
13. I will go with little sound in inhabited areas (or I will
go quietly in inhabited areas) this discipline should be
observed.
U JOTLA^KRA
28
14. I will sit with little sound in inhabited areas (or I will
sit quietly in inhabited areas) this discipline should be
observed.
15. I will not go swinging my body in inhabited areas
16. I will not sit swinging my body in inhabited areas
17. I will not go swinging my arms in inhabited areas
18. I will not sit swinging my arms in inhabited areas
19. I will not go swinging, or shaking my head in
inhabited areasthis discipline should be observed.
20. I will not sit swinging, or shaking my head in
21. I will not go with my arms akimbo15 in inhabited
22. I will not sit with my arms akimbo in inhabited
23. I will not go with my head covered in inhabited
24. I will not sit with my head covered in inhabited
25. I will not go walking on my toes or heels in inhabited

15
with arms akimbo, with arms bent at the elbows and hands on
the sides (usually, on the hips, the fleshy part of either side of
the human body above the legs)
29
26. I will not sit clasping my knees in inhabited areas

The Thirty Disciplines on Food
Samatisa bhojanapaisayutt
27. I will accept alms-food appreciatively; this discipline
should be observed.
28. I will accept alms-food while keeping my attention on
the bowl; this discipline should be observed.
29. I will accept alms-food with other foods in proportion
(that is, in the proportion of one part in four to the rice);
30. I will accept alms-food level with the edge of the
bowl; this discipline should be observed.
31. I will eat alms-food appreciatively; this discipline
should be observed.
32. I will eat alms-food with my attention on the bowl;
33. I will eat alms-food evenly, or methodically
16
(without
picking or choosing); this discipline should be observed.
34. I will eat alms-food with curries in proportion; this
35. I will not eat alms-food working down from the top;
36. I will not hide curries and other foods with rice in
order to get more; this discipline should be observed.

16
by using an ordered system
U JOTLA^KRA
30
37. I will not eat curry or rice by asking for it beforehand
for my own benefit, unless I am sick; this discipline
should be observed.
38. I will not look enviously at anothers bowl; this
39. I will not take an extra-large mouthful; this discipline
should be observed.
40. I will take a round (egg-shaped) mouthful; this
41. I will not open my mouth before a piece of food is
brought to it; this discipline should be observed.
42. I will not put all my fingers into my mouth while
eating; this discipline should be observed.
43. I will not speak with my mouth full of food; this
44. I will not eat by tossing up (into the air) a lump of
food(or I will not toss food up in the air to eat it); this
45. I will not eat by biting off lumps of food; this
46. I will not stuff my cheeks while eating; this discipline
should be observed.
47. I will not shake my hand about while eating; this
31
48. I will not eat scattering rice about
17
(or I will not
scatter lumps of boiled rice while I am eating); this
49. I will not eat by putting my tongue out (or I will not
stick my tongue out while eating); this discipline should be
observed.
50. I will not eat making a champing sound(or making
capu-capu sound), or I will not make chomping sounds
while eating; this discipline should be observed.
51. I will not eat making a sucking sound
(the suru-suru sound)
18
, or I will not make sucking sounds
while eating; this discipline should be observed.
52. I will not eat licking the fingers (or I will not lick my
fingers while eating); this discipline should be observed.
53. I will not eat licking (or scraping) the bowl with the
fingers (or I will not lick or scrape the bowl while eating);
54. I will not eat licking lips (or I will not lick my lips
while eating); this discipline should be observed.
55. I will not accept a drinking-water cup with my hand
(when it is) soiled by food; this discipline should be
observed.

17
I will not eat scattering lumps of boiled rice. (BOOK OF
THE DISCIPLINE PART 3, 136)
18
I will not eat making a hissing sound(BOOK OF THE
DISCIPLINE, PART 3, 138).
U JOTLA^KRA
32
56. I will not throw away water that is used to wash or
rinse a bowl in an inhabited area; this discipline should be
observed.

The Sixteen Disciplines
on Teaching Dhamma
Soasa dhammadesanpaisayutt
57. I will not teach the Dhamma to someone with an
umbrella in his hand and who is not sick; this discipline
should be observed.
58. I will not teach the Dhamma to someone with a staff
(stick) in his hand and who is not sick; this discipline
should be observed.
59. I will not teach the Dhamma to someone with a knife
in his hand and who is not sick; this discipline should be
observed.
60. I will not teach the Dhamma to someone with a
weapon in his hand and who is not sick; this discipline
should be observed.
61. I will not teach the Dhamma to someone wearing
sandals or shoes and who is not sick; this discipline should
be observed.
62. I will not teach the Dhamma to someone wearing
footwear and who is not sick; this discipline should be
observed.
63. I will not teach the Dhamma to someone in a vehicle
and who is not sick; this discipline should be observed.
33
64. I will not teach the Dhamma to someone on a bed and
who is not sick; this discipline should be observed.
65. I will not teach the Dhamma to someone who sits
grasping the knees and who is not sick; this discipline
should be observed.
66. I will not teach the Dhamma to someone wearing a
headwrapping (or to someone with a turban on his head)
67. I will not teach the Dhamma to someone with his head
covered (or to someone with his head muffled up) and
68. While sitting on the ground, I will not teach the
Dhamma to someone sitting on a seat and who is not sick;
69. While sitting on a low seat, I will not teach the
Dhamma to someone sitting on a high seat and who is not
sick; this discipline should be observed.
70. While standing, I will not teach the Dhamma to
someone sitting and who is not sick; this discipline should
be observed.
71. While walking behind someone, I will not teach the
Dhamma to someone walking in front of me and who is
not sick; this discipline should be observed.
72. While walking beside a road, I will not teach the
Dhamma to someone walking on the road and who is not
sick; this discipline should be observed.

U JOTLA^KRA
34
The Three Disciplines on Excretion
Tayo Pakiak
73. I will not defecate or urinate while standing if not sick
(or I will not ease myself standing if not sick); this
74. I will not defecate, urinate or spit on green plants if
not sick (or I will not ease myself or spit, if not sick, on
green plants); this discipline should be observed.
75. I will not defecate, urinate or spit in water if not sick
(or I will not ease myself or spit in the water); this

The Fourteen Kinds of Duties
Cuddasa-khandhakavattni

Cuddasakhandhavattni nma Khandhake vuttni.
Katha? gantukavatta vsika-vatta gamikavatta
anumodanavatta bhattaggavatta piacrikavatta
raikavatta sensanavatta jantghra-vatta
vaccakuivatta upajjhyavatta saddhivihrikavatta
cariyavatta antevsikavattac ti imni
cuddasakhandhavattni. Etni ca sabbesa sabbad ca
yathraha caritabbni.

35
In Mahvagga and C|avagga khandhas
19
, the Buddha
said, There are fourteen kinds of duties:
1. gantukavatta, duties to be observed by a monk or
novice who comes as a guest,
2. vsikavatta, duties to be observed by a resident
monk or novice in caring for a guest monk,
3. Gamikavatta, duties to be observed by a traveling
monk or novice,
4. Anumodanavatta, duties to be observed by a monk
or novice in thanking donors,
5. Bhattaggavatta, duties to be observed by a monk or
novice in a refectory
20
(dining hall),
6. Piacrikavatta, duties to be observed by a monk
or novice while collecting alms,
7. raikavatta, duties to be observed by a monk or
novice who lives in the forest,
8. Sensanavatta, duties to be observed
in lodgings, or in a bedroom,
9. Jantgharavatta, duties to be observed in the hot
room of a stream bath
21
, or duties to be observed
in a sauna
22

19
Vinaya, Mahvagga, Mahkhandhaka, 56-86, C|avagga,
Vattakkhandhaka, 373-416
20
a large hall in which meals are served
21
A room in which a fire is kept
22
Sauna, a Finnish bath in which the bather is subjected to
steam and to light strokings with switches made of birch
branches, a room or building for bathing in steam
U JOTLA^KRA
36
10. Vaccakuivatta, duties to be observed in a privy, or
a lavatory, or a rest room,
11. Upajjhyavatta, duties to be observed by a disciple
monk or novice with regard to his preceptor,
12. Saddhivihrikavatta, duties to be observed by a
preceptor with regard to his disciple,
13. cariyavatta, duties to be observed by a pupil
monk or novice with regard to his teacher monk,
and
14. Antevsikavatta, duties to be observed by a teacher
with regard to his pupil.
Any monk or novice must always and properly do these
fourteen duties.

Example Certificates of Novice and of Nun Ordinations
are presented below for your convience.

THE CERTIFICATE OF NOVICE ORDINATION
OF SHIN INDA

This is to certify that at 06:42 p.m., on Sunday, July 12,
1998, ADRIANO VALDS GOMEZ, Mexico City,
Mexico was ordained as a Theravda Buddhist Novice at
the Dhammnanda Vihra Monastery, 17450 South
Cabrillo Highway, Half Moon Bay, California, U.S.A.
with Aggamahpaita, Venerable U Slnanda, who is the
37
Abbot of the Dhammnanda Vihra Monastery and One
of the Three Spiritual Directors (Ovdcariya Sayadaws)
of the Mahs Meditation Center, Yangon, Myanmar, as
the Preceptor, U Nandisena as the Instructor, and the
following Venerables:

The Venerable Sayadaws

1. The Venerable U Sobhana,
Aggamahpaita &
Aggamahsaddhammajotikadhaja,
Myatheindan Kyaung Taik, Myanmar,
2. The Venerable U Sobhana, Dhammnanda
Vihra Monastery, Half Moon Bay,
3. The U Jotla~kra, Dhammnanda
Vihra Monastery, Half Moon Bay,
4. The Venerable U Osadha, Dhammnanda
Vihra Monastery, Half Moon Bay.

----------------------- -----------------------
The Preceptor The Instructor

THE CERTIFICATE OF NUN ORDINATION
OF DAW VILS

This is to certify that at 04:00 p.m., on Sunday, January
28, 2007, DAW KHIN SAN MYINT of Mountain View,
California was ordained as a Theravda Buddhist Nun in
U JOTLA^KRA
38
the Dhammnanda Vihra Monastery, 17450 South
Cabrillo Highway, Half Moon Bay, California, U.S.A.
with Aggamahsaddhammajotikadhaja, Venerable
Sayadaw U Jotla~kra, Abbot of Dhammnanda Vihra
Monastery, Half Moon Bay, California, as the Preceptor
and Saylay Daw Thukhakm as the Instructor, and the
following Venerables:

The Venerable Sayadaws

1. The Venerable U Sobhana,
Aggamahsaddhammajotikadhaja, Dhammnanda
Vihra Monastery,
Half Moon Bay, CA, U.S.A.
2. The Venerable Osadha,
Dhammnanda Vihra Monastery,
Half Moon Bay, CA, U.S.A.,
3. The Venerable U Nandisena,
Dhamma Vihra, Jalapa, Veracruz,
Mexico, and
4. U Jotika,
Dhammnanda Vihra Monastery,
Half Moon Bay, CA, U.S.A..

-------------------- -------------------------

39
THE PI ALPHABET
IN MYANMAR AND ROMAN CHARACTERS

EIGHT VOWELS
a _ i _ _ u _ | . e _ o

THIRTY-THREE CONSONANTS
~ k . kh ~ g e gh - ~
- c ch j - jh _
_ _ h e h ~
~ t th e d . dh , n
e p e ph e b bh e m
e y q r ~ l ~ v s e h
_

CONSONANTS WITH THE VOWEL "a"
~ ka . kha ~ ga e gha - ~a
- ca cha Ja - jha _ a
_ a _ ha a e ha ~ a
~ ta tha e da . dha , na
e pa e pha e ba bha e ma
e ya q ra ~ la ~ va sa
e ha _ a a
U JOTLA^KRA
40

VOWELS IN COMBINATION
~ ka ~ k ~ ki ~ k ~ ku ~ k|
=~ ke ~=~, ko.
. kha . kh . khi . kh . khu . kh|
=. khe .=. , kho

CONJUNCT-CONSONANTS WITH THE VOWEL "a"
~ kka _ ca e dva r mbba
~ kkha _ cha . dhya e mbha
~ kya O ja . dhva e mma
_~ kri _ jha E nta e mya
u kla _ a ntva e mha
~ kva _ ha . ntha e yya
. kya a . nda e yha
. khva ha . ndra v lla
~ gga a . ndha ~ lya
* ggha _ ha . nna ~ lha
~ gya _ a . nya ~ vha
_~ gra _ a . nha sta
~ ~ka ~ ha e ppa o stra
. ~kha ~ tta y ppha sna
~ ~ga w ttha e pya sya
41
e ~gha ~ tva y pla ssa
- cca ~ tya A bba sma
- ccha _~ tra e bbha sva
Z jja e dda e bya e hma
jjha e ddha _e bra e hva
_ a e dya e mpa _ ha
_ ha _e dra r mpha

Customs for Naming
Monks and Novices, or Nuns
According to the Myanmar traditional custom, the letters
of the Pi alphabets are divided up between the seven
days thus:

A, , I, , U, , E, O Sunday,
Ka, Kha, Ga, Gha, ^a Monday,
Ca, Cha, Ja, Jha, a Tuesday,
a, ha, a, ha, a Saturday,
Ta, Tha, Da, Dha, Na Saturday,
Pa, Pha, Ba, Bha, Ma Thursday,
Ya, Ra, La, Va Wednesday,
Sa, Ha Friday
and on the basis of this division, a novices, a monks
name, or a nuns name is chosen, For example,
U JOTLA^KRA
42

Monks or Novices nameA~kura, loka, Indaka, sna,
Uttara, haka, Esaka, Obhsa, etc.
Nuns nameAggatther, ksacr, Indavat, Uttam,
Ekobhs, Obhsakm, etc.
for Sunday-born persons,

Monks or Novices name Kaccana,
Khamvudha, Guissara, Ghaikra, etc.
Nuns name Kumr, Khemavat, Gantha,
Ghana, ect.
for Monday-born persons,

Monks or Novices name Candim, Channa,
Jgara, Jhnika, eyya, etc.
Nuns name Cand, Chattap, Jines,
abher, etc.
for Tuesday-born persons,

Monks or Novices nameTosana, Thmabala,
Dassana, Dhammika, Neminda, etc.
Nuns name Tapogu, Thmavat, Dihakm,
Dhammavat, Nipaccakr, etc.
for Saturday-born persons,

Monks or Novices name Pavara, Phsuka,
Balinda, Bhogika, Mahinda, etc.
Nuns name Puam, Phalady, Bala,
43
Bhogakm, Magga, etc.
for Thursday-born persons,

Monks or Novices nameYasa, Revata,
Lsana, Viveka, etc.
Nuns name Yogakkhem, Revat, Lbhagg,
Vils, etc.
for Wednesday-born persons, and

Monks or Novices nameSua, Hitakra, etc.
Nuns name Subhog, Hemavat, etc.
for Friday-born persons.

U JOTLA^KRA
44

MONK ORDINATION

(Reciting the Kammavc)

45
MONK ORDINATION

Namo tassa Bhagavato Arahato
Sammsambuddhassa.

Five Fulfilling Conditions to Become a Monk
The Sangha will perform the ordination of an Upasampad
to become a bhikkhu or monk in accordance with the Five
fulfilling Conditions. These Five Conditions are:
1. Perfection of a person (the person to be ordained),
Vatthu-sampatti,
2. Perfection of an assembly, Parisa-sampatti,
3. Perfection of the Sm (a Chapter House for
Buddhist monks), Sm-sampatti,
4. Perfection of the motion, atti-sampatti,
5. Perfection of the Kammavc, Anussvana-
sampatti.

atticatutthena Upasampadkammena akuppena
hnrahena upasampanno. Tassa pana kammassa vatthu
atti Anussvana Sm paris sampatti-vasena akuppat
veditabb. (Ka~khvitara-ahakath, Prjika-kaa,
Pahama Prjikavaan, 104.)

Perfection of a person (Vatthu-sampatti )
The person who wishes for Upasampad must be a male,
fully twenty years of age calculated from conception,
U JOTLA^KRA
46
never have committed any serious offence, such as
committing a Prjika offence when previously ordained
as a bhikkhu, and not an abhabba-puggala, that is, one
who is absolutely prohibited.

Abhabbapuggala means one who is not suitable for
ordination and is absolutely prohibited from being
ordained.

Eleven Categories of Disqualifed Persons
for Upasampad
Ekdasa Abhabbapuggal

There are eleven categories of disqualified persons:
1. An eunuch (a man who has been castrated or one
of indeterminate sex from birth), Paaka,
2. A person living in communion by means of deceit
is one who takes the status of a monk (bhikkhu) by
himself with the intention to impersonate, and who
joins the group of monks (bhikkhus),
Theyyasavsaka,
3. A person who goes over to another religion,
Titthiyapakkantaka,
47
4. An animal (divine snake) or a deity who
transforms himself into a man, or all other beings
except human being,
23
Tiracchnagata,
5. A person who kills his mother (matricide),
Mtughtaka,
6. A person who kills his father (patricide),
Pitughtaka,
7. A person who kills an Arahant,
Arahantaghtaka,
8. A person who rapes a bhikkhun, Bhikkhunid|saka,
9. A person who creates a schism of the Sangha,
Saghabhedaka,
10. A person who harms the Buddha to the point of
shedding His blood, Lohituppdaka,
11. a person who has both sex organs (a person of
both sexes), Ubhato-byajanaka
24
.

Perfection of an Assembly
(Parisa-sampatti)
In the Central Region of India, a Perfect Assembly is a
group of ten monks, called Dasavagga. In the Outer

23
hapetv pana manussajtika avaseso sabbopi
tiracchnagato nma.
24
Yassa itthinimittuppdanakammato ca purisanimittuppdana-
kammato ca ubhato duvidhampi byajana atthi. Aya
Ubhatobyajako nma. (Ka~khvitara-ahakath, Prjika-
kaa, Pahama-Prjikavaan, 106.)
U JOTLA^KRA
48
Regions beyond that area, it is a group of five monks,
called Pacavagga
25
. These are the minimums. Fewer than
this is not acceptable, because of the defect of the
assembly. Only the determined number or more than that
number is acceptable for an assembly to be considered as
Parisa-sampatti.

Perfection of the Sm, or
Perfection of the Boundary (Sm-sampatti)
There are two kinds of Sm:
1. According to Vinaya procedure, the boundary created
by the Sangha itself, called Baddha-sm, which
means a bounded area, and
2. An area determined by the civil authorities, or areas
determined in other ways, called Abaddha-sm,
which means an unbounded area.

Perfection of the motion (atti-sampatti)
The Kammavc for Upasampad must be recited four
times The motion (atti) is recited once and the
Kammavc (Anussvana) is recited three times. This is
called atticatutthakamma, meaning a Kamma complete
with four vc (pronouncements), including the atti
(motion).

25
Vinaya, Mahvagga, Campeyyakkhandhaka,
Catuvaggakaradikath, 439
49
This atti must be recited according to the Vinaya rule to
be acceptable, being considered as atti-sampatti. Not
reciting atti according to the Vinaya rule, or reciting it
after having recited Kammavc, or making omissions,
such as aya Ngo, Sagho, Tissassa upasampad-
pekkho, and so on ( omitting words, phrases, or letters in
atti)
26
, is considered to be atti-vipatti or atti-dosa (a
defect of the motion).

Perfection of the Kammavc
(Anussvana-sampatti)
The Kammavc must also be recited according to the
Vinaya rule to be acceptable, being considered as
Anussvana-sampatti. But without reciting
Kammavc at all, reciting only atti four times, or
omitting or reciting badly some Pi words, phrases,
letters in Kammavc
27
; reciting it before atti
28
, or not

26
atti-aparmasana, not reciting atti; Pacch attihapana,
reciting atti after having recited Kammavc; Vatthu-
aparmasana, not reciting aya Ngo (the Pi word for a
monk-to-be); Sagha-aparmasana, not reciting Sago (the
Pi word for Sangha from Sutu me bhante Sagho);
Puggala-aparmasana, not reciting Tissassa
upasampadpekkho (the name of ones preceptor);
27
Sabbena sabba pana Kammavca avatv catukkhattu
attikittanameva. Atha v pana Kammavcbbhantare
akkharassa v padassa v anuccraa v duruccraa v
Svanya hpana nma (Ka~khvitara-ahakath, 106).
U JOTLA^KRA
50
reciting the Pi words for the monk-to-be (Vatthu-
aparmasana), Sangha (Sagha-aparmasana), or
preceptor (Puggala-aparmasana), such as Ngo, Sagho,
Tissassa, and so on is considered to be Anussvana-
Vipatti or Anussvana-dosa (a defect of Kammavc).

THE PROCEDURE OF MONK ORDINATION
Here is the procedure of Monk Ordination
29
:
1. Choosing the candidates preceptor,
2. Stating ownership of the alms-bowl and robes,
3. Giving temporary names,
4. Ordering the candidate to go and stand outside the
Sangha,
5. Requesting the permission of the Sangha,
6. Instructing the candidate,
7. Calling the candidate to come back,
8. Requesting a monk ordination,
9. Asking the candidate the questions,
10. Reciting the atti and Kammavc,
11. Supplementary,
12. Example Certificate of Monk Ordination,
13. The Four Resources or Requisites,
14. The Four Things not to be done, and

28
Svanya anokse pahama atti ahapetv
anussvanakaraa akle Svana nma. (Ka~khvitara-
ahakath, 106).
29
UPASAMPAD ORDINATION edited by Venerable
Sayadaw U Slnanda
51
15. Special request.

1. Choosing the candidates preceptor

Pahama upajjha ghpetabbo.

(As instructed by the Lord Buddha, first and foremost,
you have to take a preceptor before ordination.)

Repeat after me, Upajjhyo me bhante hohi (3 times),
Venerable Sir, please, be my Preceptor.
U JOTLA^KRA
52
Psdikena sampdehi
30
. May you accomplish the three
kinds of training with bodily and verbal actions worthy of
respect.
ma bhante, Yes, Venerable Sir.
(A preceptor is like a father to a son. He looks after the
welfare of the newly ordained monk and trains him to
become a well-disciplined and well-mannered monk, so
that he is worthy of respect. The candidate is also required
to be respectful to his preceptor, as a good son is to his
father.)

2. Stating Ownership of the Alms-bowl and Robes

Upajjha gahpetv pattacvara cikkhittabba.
Aya te patto. (ma bhante).
Aya saghi. (ma bhante).
Aya uttarsa~go. (ma bhante).
Aya antaravsako. (ma bhante).

After you have chosen a monk as your preceptor, I will
then state you an alms-bowl and robes which are to be for
your own use.

30
Psdikenti pasdvahena kyavacpayogena. Sampdehti
tividhasikkha nipphdehti attho. (Sratthadpan-k, III, 232)
53
During the time of the Buddha, the preceptors used to give
the bowls and robes to the candidates. Nowadays, lay
people offer the requisites to them. The candidates were
of the opinion that they were just lent to them and not
their own. To clear up this doubt, it has to be stated that
they are theirs.
The alms-bowl lying in front of you is yours. Yes,
Venerable Sir.
The outer robe lying in front of you is yours. Yes,
Venerable Sir.
The upper robe wrapped round the upper part of your
body is yours. Yes, Venerable Sir.
The under robe wrapped round your waist is yours.
Yes, Venerable Sir.

3. Giving Temporary Names

A candidate must have an alms-bowl and three robes.
Then only is he said to be complete with monks
requisites. In order to be convenient in the ordination
procedure and the recitation of the Kammavc, and in
order not to be disrespectful to the Preceptor, the
candidate is named as Nga and the Venerable Preceptor,
as Venerable Tissa. Candidate, remember your name as
Nga. The Venerable Preceptor is requested to remember
his name as Venerable Tissa. The Sangha also is requested
to remember their names accordingly.
U JOTLA^KRA
54
(At this point the candidate will have an alms-bowl and
three robes. Only then can it be said that the candidate has
the requisites of a monk. To expedite the ordination
procedure and show proper respect to the Preceptor at this
point, it is necessary to assign the candidate the temporary
name of Nga, and Venerable Preceptor the name of
Venerable Tissa.)

4. Ordering the Candidate to Go and
Stand Outside the Sangha

Gaccha amumhi okse tihhi.

Now, Nga, it is the time to instruct you and it is not
proper to give instructions in the midst of the Sangha. So
you go backward
31
, in a reverential manner, to a place
about 18 feet from here, and then I will come and give
you instructions there.

5. Requesting the Permission of the Sangha
To Instruct the Candidate (monk-to-be)

Sutu me bhante Sagho. Ngo yasmato Tissassa
upasampadpekkho. Yadi Saghassa pattakalla, aha
Nga anusseyya.

31
Step backwards
55

Venerable Sirs, let the Sangha listen to me. A Nga wishes
to receive ordination from the Venerable Tissa. If this
seems right to the Sangha, I would like to instruct the
Nga.

6. Instructing the Candidate
(The Things that are Stumbling-blocks)

Suasi Nga. Aya te saccaklo bh|taklo. Ya jta,
ta Saghamajjhe pucchante santa atthti vattabba;
asanta natthti vattabba. M kho vitthyi. M kho
ma~k| ahosi.

Listen, Nga, this is a time for you to speak
the truth, a time to speak the facts. When the
appointed person asks you, in the midst of the
Sangha, concerning whatever is in you, if it is so,
you are to say, It is so, Venerable Sir; and if it
is not so, you are to say, It is not so, Venerable
Sir. Do not be at a loss. Do not be ashmed to
answer, and when you give your answers, speak
clearly and audibly.

Eva ta pucchissanti: Santi te evar|p bdh:
kuha? Gao? Kilso? Soso? Apamro? Manussosi?
U JOTLA^KRA
56
Purisosi? Bhujissosi? Anaosi? Nasi rjabhao?
Anutosi mt pit|hi? Paripuavsativassosi?
Paripua te pattacvara? Kinnmosi? Ko nmo te
upajjhyo?

In a like manner, you will be questioned. Have you any
such diseases as these: Leprosy? Boils
32
? Eczema
33
?
Consumption
34
? Epilepsy
35
?
These questions are asked because, during the time of the
Buddha, there was a famous physician named Jvaka, who
was so busy with famous people that common people
could not get an appointment with him. Because this,
people suffering from such diseases often joined the
Sagha and they could get treatment without difficulty.
Then, when their diseases were cured, they left the
Sangha. Jvaka criticized this and when the Lord Buddha
came to know about this, he gave instructions to ask these
questions before ordination.

Are you a human being?

32
a painful infected swelling under the skin, which bursts when
ripe
33
an inflammatory disease of the skin attended with itching and
the exudation of serious matter
34
TUBERCULOSIS of the lungs
35
A disease of the brain which causes sudden attacks of
uncontrolled violent movement and loss of consciousness
57
During the time of the Buddha, a nga (divine snake or
dragon) wanted to become a monk and transformed
himself into a man and joined the Sangha. Close to dawn
when he fell asleep, his body changed back into a nga. A
monk who woke up, found him out and reported the
matter to the Buddha. Then the Buddha instructed that
only human beings were to be given ordination. Thus this
question has to be asked.

Are you a male?

Are you a free man?
During the time of the Buddha, slavery was common.
Some slaves ran away from their masters and joined the
Sangha. So this question must be asked.

Are you free from debt?

Are you out of the Royal Service?

Have you come with your parents consent?

Are you full 20 years of age?
If you are 19 years and 5 months old, you are taken as
being a full 20 years of age.

Are your alms-bowl and robes complete?

U JOTLA^KRA
58
What is your name?
To this question, you are to give the answer, My name is
Nga, Venerable Sir.

What is the name of your Preceptor?
To this question, you are to give the answer, The name
of my Preceptor is the Venerable Tissa, Venerable Sir.

The same questions will be asked in the midst of the
Sangha and you are to answer them as I have instructed
you. Wait here; it is not proper for you to come along
with me now. I will go alone; do come when you are told
to do so. When you come, come with your hands clasped
in front of you, paying due respect to the Sangha.

7. Calling the Candidate to Come back

Sutu me bhante Sagho. Ngo yasmato Tissassa
upasampadpekkho. Anusiho so may. Yadi Saghassa
pattakalla, Ngo gaccheyya. gacchhti vattabbo.

Venerable Sirs, let the Sangha listen to me. the Nga
wishes for ordination from the Venerable Tissa. He has
been instructed by me. If it seems right to the Sangha, let
him come.
(At this point the candidate is to be called into midst of
the Sangha.)
59
8. Requesting a Monk Ordination

(The instructor tells him:) Bow down three times to the
feet of the members of the Sangha. Now repeat after me.

Sagha bhante upasampada ycmi. Ullumpatu ma
bhante Sagho anukampa updya.
Dutiyampi bhante Sagha upasampada ycmi.
Ullumpatu ma bhante Sagho anukampa updya.
Tatiyampi bhante Sagha upasampada ycmi.
Ullumpatu ma bhante Sagho anukampa updya.

Your reverences, I request the permission of the Sangha
for higher ordination. May the Sangha raise me up to
monk-hood out of compassion.
For the second time, Your reverences, I request the
permission of the Sangha for higher ordination. May the
Sangha raise me up to monk-hood out of compassion.
For the third time, Your reverences, I request the Sangha
for higher ordination. May the Sangha raise me up to
monk-hood out of compassion.

9. Asking the Candidate the Questions

Sutu me bhante Sagho. Aya Ngo yasmato
Tissassa upasampadpekkho. Yadi Saghassa pattakalla,
aha Nga antaryike dhamme puccheyya.
U JOTLA^KRA
60
Venerable Sirs, let the Sangha listen to me. This Nga
wishes to receive ordination from the Venerable Tissa. He
has been instructed by me. If it seems right to the Sangha,
I will ask him about the things which are stumbling-
blocks.

Suasi Nga, Aya te saccaklo bh|taklo. Ya jta,
ta pucchmi, santa atthti vattabba; asanta natthti
vattabba.

Santi te evar|p bdh:
Kuha? (Natthi bhante.)
Gao? (Natthi bhante.)
Kilso? (Natthi bhante.)
Soso? (Natthi bhante.)
Apamro? (Natthi bhante.)
Manussosi? (ma bhante.)
Purisosi? (ma bhante.)
Bhujissosi? (ma bhante.)
Anaosi? (ma bhante.)
Nasi rjabhao? (ma bhante.)
Anutosi mtpit|gi? (ma bhante.) Paripua-
vsativassosi? (ma bhante.) Paripua te
pattacvara? (ma bhante.) Kinnmosi? (ma bhante
Ngo nma.)
Ko nmo te upajjhyo? (Upajjhyo me bhante yasm
Tissatthero nma.)

61
Listen, Nga, this is a time for you to speak the truth, a
time to speak the facts. Have you any diseases such as
these:
Leprosy? No, Venerable Sir.
Boils? No, Venerable Sir.
Eczema? No, Venerable Sir.
Consumption? No, Venerable Sir.
Epilepsy? No, Venerable Sir.
Are you a human being? Yes, Venerable Sir.
Are you male? Yes, Venerable Sir.
Are you a free man? Yes, Venerable Sir.
Are you free from debt? Yes, Venerable Sir.
Are you out of the Royal service (or the governmental
service)? Yes, Venerable Sir.
Have you come with your parents consent? Yes,
Venerable Sir.
Are you a full 20 years of age? Yes, Venerable Sir.
Are your alms-bowl and robes complete
36
? Yes,
Venerable Sir.
What is your name? My name is Nga, Venerable Sir.
What is the name of your Preceptor? The name of my
Preceptor is the Venerable Tissa, Venerable Sir.

36
Have you received an alms-bowl and three robes?
U JOTLA^KRA
62
UPASAMPADA ATTI-
CATUTTHAKAMMAVC


10. Reciting the atti and Kammavc
Sutu me bhante Sagho. Aya Ngo yasmato
Tissassa upasampadpekkho. Parisuddho antaryikehi
dhammehi. Paripuassa pattacvara. Ngo Sagha
upasampada ycati yasmat Tissena upajjhyena. Yadi
Saghassa pattakalla, Sagho Nga upasampdeyya
yasmat Tissena upajjhyena. Es atti.

*Sutu me bhante Sagho. Aya Ngo yasmato
Tissassa upasampadpekkho. Parisuddho antaryikehi
dhammehi. Paripuassa pattacvara. Ngo Sagha
upasampada ycati yasmat Tissena upajjhyena.
Sagho Nga upasampdeti yasmat Tissena
upajjhyena. Yassyasmato khamati Ngassa upasampad
yasmat Tissena upajjhyena, so tuhssa. Yassa
nakkhamati, so bhseyya.

Dutiyampi etamattha vadmi. *Sutu me...
Tatiyampi etamattha vadmi. *Sutu me...

Upasampanno Saghena Ngo yasmat Tissena
upajjhyena. Khamati Saghassa. Tasm tuh. Evameta
dhraymi.
63

Venerable sirs, let the Sangha listen to me. This Nga
wishes for ordination from the Venerable Tissa. He is
quite pure in regard to the things which are stumbling-
blocks; he is complete as to bowl and robes. The Nga is
asking the Sangha for ordination by means of the
Preceptor Venerable Tissa. If it seems right to the Sangha,
let the Sangha ordain him by means of the Preceptor
Venerable Tissa. This is the motion (or declaration).

Venerable sirs, let the Sangha listen to me. This Nga
wishes for ordination from the Venerable Tissa. He is
quite pure in regard to the things which are stumbling-
blocks; he is complete as to bowl and robes. The Nga is
asking the Sangha for ordination by means of the
Preceptor Venerable Tissa. The Sangha is ordainig him by
means of the Preceptor Venerable Tissa. If the ordination
of him by means of the Preceptor Venerable Tissa is
pleasing to anyone (of the Venerables), he should be
silent; he to whom it is not pleasing should speak.

For the second time, I speak forth this matter. Venerable
sirs, let the Sangha listen to me...............

For the third time, I speak forth this matter. Venerable
sirs, let the Sangha listen to me...............

U JOTLA^KRA
64
Nga is being ordained by the Sangha by means of the
Preceptor Venerable Tissa. It is pleasing to the Sagha,
therefore it is silent. Thus do I understand this.

11. Supplementary

Tvadeva chy metabb. Utuppama cikkhitabba.
Divasabhgo cikkhitabbo. Sa~gti cikkhitabb.

Cattro nissay cikkhitt.
Cattri akarayni cikkhitabbni.

(Cattro nissay) Piiylopabhojana nissya pabbajj.
Tattha te yvajva ussho karayo. Atirekalbho
Saghabhatta, uddesabhatta, nimantana,
salkabhatta, pakkhika, uposathika, pipadika.
(ma bhante).

Pasuk|lacvara nissya pabbajj. Tattha te yvajva
ussho karayo. Atirekalbho khoma, kappsika,
koseyya, kambala, sa, bha~ga. (ma bhante).

Rukkham|lasensana nissya pabbajj. Tattha te
yvajva ussho karayo. Atirekalbho vihro,
ahayogo, psdo, hammiya, guh. (ma bhante).

P|timuttabhesajja nissya pabbajj. Tattha te yvajva
ussho karayo. Atirekalbho sappi, navanta, tela,
madhu, phita. (ma bhante). (Vi, Vol. 3, 133).
65

(Cattri akarayni) Upasampannena bhikkhun methuno
dhammo nappaisevitabbo antamaso tiracchnagatyapi.
Yo bhikkhu methuna dhamma paisevati. Assamao
hoti asakyaputtiyo. Seyyathpi nma puriso ssacchinno
abhabbo tena sarrabandhanena jvitu. Evameva
bhikkhu methuna dhamma paisevitv assamao hoti
asakyaputtiyo. Ta te yvajva akaraya. (ma
bhante).

Upasampannena bhikkhun adinna theyyasa~khta na
dtabba antamaso tiasalka updya. Yo bhikkhu
pda v pdraha v atirekapda v adinna
theyyasa~khta diyati. Asamao hoti asakyaputtiyo.
Seyyathpi nma paupalso bandhan pavutto abhabbo
haritatthya. Evmeva bhikkhu pda v pdraha v
atirekapda v adinna theyyasa~khta diyitv
asamao hoti asakyaputtiyo. Ta te yvajva
akaraya. (ma bhante).

Upasampannena bhikkhun sacicca po jvit na
voropetabbo antamaso kunthakipillika updya. Yo
bhikkhu sacicca manussaviggaha jvit voropeti
antamaso gabbhaptana updya. Asamao hoti
asakyaputtiyo. Seyyathpi nma puthusil dvedh bhinn
appaisandhik hoti. Evmeva bhikkhu sacicca
manussaviggaha jvit voropetv asamao hoti
bhante).
U JOTLA^KRA
66

Upasampannena bhikkhun uttarimanussadhammo na
ullapitabbo antamaso sugre abhirammti. Yo
bhikkhu ppiccho icchpakato asanta abh|ta
uttarimanussadhamma ullapati jhna v vimokkha v
samdhi v sampatti v magga v phala v.
Asamao hoti asakyaputtiyo. Seyyathpi nma tlo
matthakacchinno abhabbo puna viruhiy. Evmeva
uttarimanussadhamma ullapitv asamao hoti
bhante). (Vi, Vol. 3, 134-135).

At the very moment of ordination, the shadow of a new
monk, standing outside in the sun, should be measured.
But nowadays, shadow-measurements are not used.
However, today we record the hour, day, month, season,
and year in writing. The season should be explained. The
portion of the day should be explained. The combination
(of the three) should be explained. The significance of the
original procedure should be explained, and the new monk
should be told that the time and the date of your becoming
a monk is to be given to you so that when you meet
another monk, you can know who is senior and who is
junior, and act accordingly by giving respects or receiving
respects.

67
The Four Resources or Requisites should be explained.
(The four resources are those on which you depend for
living as long as you are a monk.
The Four Things that are not be done should be explained.
(These are the four most grievous offences that you
should not commit as long as you are a monk. If you
commit any one of these four offences, you will be
expelled from monk-hood, and you cannot be ordained as
a monk again in the future during this life.)

12. Examples of Certificate of Monk Ordination

Actually this is a statement of time and date of ordination
to establish Seniority status in Monk-hood. For example,

THE CERTIFICATE OF MONK ORDINATION
OF U VIJAYA

This is to certify that at 09:40 p.m., on Sunday, February
20, 2000, Ssana Era 2543, Smaera Vijaya, whose name
hitherto was U Hla Min of Sunnyvale, California, was
ordained as a Theravda Buddhist monk in the Baddha-
sm (the Chapter House), Dhammnanda Vihra
Monastery, 17450 South Cabrillo Highway, Half Moon
Bay, California with Aggamahpaita,
Aggamahsaddhammajotikadhaja, Venerable Sayadaw U
U JOTLA^KRA
68
Slnanda, who is the Abbot of Dhammnanda Vihra
Monastery, as the Preceptor, with Venerable U Osadha as
the Instructor, and the following Venerables as Kraka-
Sanghas:

THE FIRST KAMMAVC RECITERS
1. Ven. Sayadaw U Sobhana
2. Ven. Sayadaw U Jotla~kra
Dhammnanda Vihra, Half Moon Bay, and
3. Ven. Sayadaw U Osadha
Dhammnanda Vihra, Half Moon Bay.

THE SECOND KAMMAVC RECITERS
1.Ven. Sayadaw U Slnanda
Dhammnanda Vihra, Half Moon BAY,
2. Ven. Sayadaw U Jotla~kra
3. Ven. Sayadaw U Nandisena
Dhamma Vihra, Banderilla, Veracruz, Mexico.

---------------------- --------------------------

69
The Certificate of Monk Ordination of
U inda

This is to certify that Smaera ninda, Sai Som Pha of
Fremont, CA, was ordained as a Theravda Buddhist
monk by the Sangha with full observance of Theravda
Vinaya Rules in the Baddha Sm of Dhammnanda
Vihra, 17450 South Cabrillo Highway, Half Moon Bay,
California at 07:21 p.m., on Wednesday, the 27
th
of
December, Winter season, 2006, Ssana Era 2550.

Preceptor: Sayadaw U Jotla~kra,
Instructor: Sayadaw U Osadha,

Kammavc Reciters:
1. Sayadaw U Jotla~kra,
2. Sayadaw U Osadha,
3. Sayadaw U Nandisena,
Dhamma Vihra, Jalapa, Veracruz, Mexico.

Kraka-sanghas:
I. Sayadaw U Sobhana,
II. U Ssana, France, and
U JOTLA^KRA
70
III. U Jotika,
Dhammnanda Vihra, Half Moon Bay.

------------------------------- ------------------------
The Preceptor The Instrutor

13. The Four Resources or Requisites,

1. Piiylopabhojana nissya pabbajj. Tattha te
yvajva ussho karayo. Atirekalbho: Saghabatta,
uddesabhatta, nimantana, salkabhatta,
pakkhikabhatta, uposathika, pipadika.
ma bhante.

(Almsfood)
Going forth depends on mouthfuls of meal obtained
by going round by means of ones own foot-muscles.
Therefore, effort should be made in this respect by you
for as long as life lasts. These are extra acquisitions: a
meal offered to the Sangha, a meal chosen by the Sangha
for a person, a meal which one is invited to take, a meal
chosen by lot, a meal given on some day (s) of the waxing
and waning of the moon, a meal given on an Uposatha day
(Fast day), and a meal given on the day after an Uposatha
day.
Yes, Venerable Sir.
71

2. Pasuk|lacvara nissya pabbajj. Tattha te
yvajva ussho karayo. Atirekalbho: khoma,
kappsika, koseyya, kambala, sa, bha~ga.
ma bhante.

(Rag-robes)
Going forth depends upon wearing robes which are
pieces of cloth covered with dust. Therefore, effort should
be made in this respect by you for as long as life lasts.
These are extra acquisitions: robes made of linen, cotton,
silk, wool, coarse hemp, and mixed yarn of the said five
kinds.

Yes, Venerable Sir.

3. Rukkham|lasensana nissya pabbajjh. Tattha te
yvajva ussho karayo. Atirekalbho: Vihro,
ahayogo, psdo, hammiya, guh.
ma bhante.

(Dwelling under a tree)
Going forth depends on lodging which is to be at the
foot of a tree. Therefore, effort should be made in this
respect by you for as long as life lasts. These are extra
acquisitions: a building with the roof sloping on two sides,
a building with the roof sloping on one side, a tall
U JOTLA^KRA
72
mansion, a building with flat roof surmounted by a
pinnacle, and a cave.

Yes, Venerable Sir.

4. P|timuttabhesajja nissya pabbajj. Tattha te
yvajva ussho karayo. Atirekalbho: Sappi,
navanta, tela, madhu, phita.
ma bhante.

(Fermented urine as medicine)
Going forth depends on the use of the urine of cattle as
medicine. Therefore, effort should be made in this respect
by you for as long as life lasts. These are extra
acquisitions: Ghee, fresh butter, oil, honey, and molasses.

Yes, Venerable Sir.

14. The Four Things not to be done

1. Upassampannena bhikkhun methuno dhammo na
paisevitabbo antamaso tiracchnagatya pi. Yo bhikkhu
methuna dhamma paisevati, assamao hoti
asakyaputtiyo. Seyyathpi nma puriso ssacchinno
abhabbo tena sarrabandhanena jvitu, evameva bhikkhu
methuna dhamma paisevitv assamano hoti
asakyaputtiyo. Ta te yvajva akaraya.
ma bhante.
73

(Sexual intercourse)
A monk who has been ordained should not indulge in
sexual intercourse, not even with a female animal.
Whomever any monk indulges in sexual intercourse, he
ceases to be a recluse and ceases to be a son of the
Sakyaputta
37
. As a man whose head has been cut off
cannot be restored to life by reconnecting his head, even
so a monk, having indulged in sexual intercourse, ceases
to be a recluse and ceases to be a son of the Sakyaputta.
This is a thing not to be done by you for as long as life
lasts.
Yes, Venerable Sir.

2. Upasampannena bhikkhun adinna theyyasa~khta
na dtabba antamaso tiasalka updya. Yo bhikkhu
pda v pdraha v atirekapda v adinna
theyyasa~khta diyati, assamao hoti asakyaputtiyo.
Seyyathpi nma paupalso bandhan pavutto abhabbo
haritatthya, evam eva bhikkhu pda v pdraha v
atirekapda v adinna theyyasa~khta diyitv
asamao hoti asakyaputtiyo. Ta te yvjva akariya.
ma bhante.

37
a son of the Buddha of the Sakya clan
U JOTLA^KRA
74
(Taking what is not given)
A monk who has been ordained should not take by theft
what has not been given, even if it is only a blade of grass
or a piece of bamboo. Whichever any monk takes by theft
a quarter, or the worth of a quarter, or more than a quarter
that has not been given, he ceases to be a recluse and
ceases to be a son of the Sakyaputta. As a withered leaf,
freed from its stalk, could not become green again, even
so a monk, having taken by theft a quarter, or the worth of
a quarter, or more than a quarter that has not been given,
ceases to be a recluse, ceases to be a son of the
Sakyaputta. This is a thing not to be done by you for as
long as life lasts.
Yes, Venerable Sir.

3. Upasampannena bhikkhun sacicca po jvit na
voropetabbo antamaso kunthakipillika updya. Yo
bhikkhu sacicca manussaviggaha jvit voropeti
antamaso gabbhaptana updya, assamao hoti
asakyaputtiyo. Seyyathpi nma puthusil dvedh bhinn
appaisandhik hoti, evameva bhikkhu sacicca
manussaviggaha jvit voropetv assamao hoti
ma bhante.

(Depriving of life)
A monk who has been ordained should not intentionally
deprive a living thing of life, even if it is only an ant.
75
Whichever any monk deprives a human being of life, even
down to causing an abortion
38
, he ceases to be a recluse
and ceases to be a son of the Sakyaputta. As a flat rock,
broken into two, becomes something that cannot be put
together again, even so a monk, having intentionally
deprived a human being of life, ceases to be a recluse and
ceases to be a son of Sakyaputta. This is a thing not to be
done by you for as long as life lasts.
Yes, Venerable Sir.

4. Upasampannena bhikkhun uttarimanussadhammo na
ullapitabbo antamaso Sugre abhirammti. Yo
uttarimanussadhamma ullapati jhna v vimokkha v
samdhi v sampatti v magga v phala v,
assamao hoti asakyaputtiyo. Seyyathpi nma tlo
matthakacchinno abhabbo puna vir|hiy, evameva
bhikkhu ppiccho icchpakato asanta abhu|ta
uttarimanussadhamma ullapitv assamao hoti
ma bhante.

(Laying claim to Superior human states, which one does
not have)
A monk who has been ordained should not lay claim to a
state of further-man even by saying: I delight in

38
even in the manner of causing an abortion
U JOTLA^KRA
76
solitude. Whenver any monk, of evil desires, overcome
by covetousness, lays claim to a state of further-man,
which is nonexistent, not a fact-to absorption (jhna), to
deliverance (vimokkha), to concentration (samdhi), to
attainment (sampatti), to the Path (magga), and to the
fruit (phala)he ceases to be a recluse and ceases to be a
son of the Sakyaputta. As a palmyra
39
palm, cut off at the
crown, can not become one for further growth, even so a
monk, of evil desires, overcome by covetousness, having
claimed a state of further-man which is non-existent, not a
fact, ceases to be a recluse and ceases to be a son of the
Sakyaputta. This is a thing not to be done by you for as
long as life lasts.
Yes, Venerable Sir.

15. The New Monks Special Request
Venerable Sirs, there are acts of duty which are due by
Your Venerables as my Preceptor, Instructor, Kammavc
reciters and members of Kraka-sagha. May I
respectfully beg of Your Venerables to excuse me from
doing such acts of duty as are excusable.
There may also be acts of duty which are due by Your
Venerables to me as a disciple. May I humbly inform
Your Venerables that Your Venerables are free to practice
Dhamma without doing these acts of duty to me.
******************

39
Pal-my-ra, a tropical Asian fan palm
77
THE PROCEDURE OF
MONK ORDINATION FOR TWO CANDIDATES

Choosing the Candidates Preceptor

Pahama upajjha ghpetabbo.
You have to choose a preceptor before ordination.
Repeat after me, Upajjhyo no bhante hohi (3 times),
Venerable sir, may you be our preceptor.

Psdikena sampdetha,
May you accomplish the three kinds of training (Sikkh)
with bodily and verbal actions worthy of respect.

ma bhante, Yes, Venerable sir.

Stating Ownership of the Alms-bowl and robes

Upajjha ghpetv pattacvara cikkhittabba.
After you have chosen the preceptor, I will now state to
you the ownership of the alms-bowls and robes.

Ime tumhka patt, The alms-bowls (lying in front of
you) are yours.

Im saghiyo, The outer robes (lying in front of you
or lying on the alms-bowls in front of you) are yours.
U JOTLA^KRA
78

Ime uttarsa~g, The upper robes (wrapped round the
upper part of your bodies) are yours.

Ime antaravsak, The under robes (wrapped round your
waists) are yours.

Giving Temporary Names

In order to expedite the ordination procedure and the
recitation of the Kammavc, and in order not to be
disrespectful to the Preceptor, the candidates are named as
Nga and Datta and the Venerable Preceptor, as Venerable
Tissa. Candidates, remember your name as Nga and your
name as Datta. The Venerable Preceptor is requested to
remember his name as Venerable Tissa. The Sangha is
also requested to remember these names accordingly.

Ordering the Candidates to Go and
Stand outside the Sangha

Gacchatha amumhi okse tihatha.
Now, Nga and Datta, it is the time to instruct you and it
is not proper to give instructions in the midst of the
Sangha. So please, step backwards, in a reverential
79
manner, to a place about 18 feet from here and I will
come and give you instructions there.

Requesting the Permission of the Sangha
To Instruct the Candidates

Sutu me bhante Sagho. Ngo ca Datto ca yasmato
Tissassa upasampadpekkh. Yadi Saghassa pattakalla,
aha Nga ca Datta ca anusseyya.
Venerable Sirs, let the Sangha listen to me. Nga and
Datta wish to receive ordination from the Venerable Tissa.
If it seems right to the Sangha, I will instruct Nga and
Datta.

Instructing the Candidates

Sutha Nga-Datt, Aya tumhka saccaklo
bh|taklo. Ya jta, ta pucchmi, santa atthti
vattabba; asanta natthti vattabba. M kho
vitthyittha. M kho ma~k| ahuvattha. Eva tumhe
pucchissantiSanti tumhka evar|p bdh: Kuha,
Gao, Kilso, Soso,Apamro. Manussttha. Puristtha.
Bhujissttha. Anattha. Nttha rjabha.
Anutttha mtpit|hi. Paripuavsativassttha.
Paripua tumhka pattacvara. Kinnmttha?
(Aha bhante Ngo nma. Aha bhante Datto nma.)
Ko nmo tumhka upajjhyo?
(Upajjhyo no bhante yasm Tissatthero nma.)
U JOTLA^KRA
80
Listen, Nga and Datta, this is a time for you to speak the
truth, a time to speak the facts. When the appointed monk
asks you, in the midst of the Sangha, concerning whatever
is in you, if it is so, you are to say, It is so, Venerable
Sir; if it is not so, you are to say, It is not so, Venerable
Sir. Do not be at a loss. Do not be ashamed, and when
you give your answers, speak clearly and audibly.
In a like manner, you will be questioned. Have you any
diseases such as these: Leprosy? Boils? Eczema?
Consumption? Epilepsy?

Are you human beings?

Are you males?

Are you free men?

Are you free from debt?

Are you out of the Royal Service?

Have you come with your parents consent?

Are you a full 20 years of age?

Are your alms-bowl and robes complete?

What are your names?
81
To this question, you are to give the answer, My name is
Nga, Venerable Sir, and My name is Datta, Venerable
Sir.

To this question, you are to give the answer, The name
of my Preceptor is the Venerable Tissa, Venerable Sir.

These same questions will be asked in the midst of the
Sangha and you should answer as I have instructed you.
Now it is not proper for you to come along with me. So
you must wait here. I will go alone; and do come when
you both are told to do so. When you come, come with
your hands clasped in front of you, paying due respect to
the Sangha.

Calling the Candidates To Come back

Sutu me bhante Sagho. Ngo ca Datto ca yasmato
Tissassa upasampadpekkh. Anusih te may. Yadi
Saghassa pattakalla, Ngo ca Datto ca gaccheyyu.
Venerable Sirs, let the Sangha listen to me. Nga and
Datta wish to receive ordination from the Venerable Tissa.
They have been instructed by me. If it seems right to the
Sangha, let them come.
(At this point the candidates are to be called into midst of
the Sangha.)

U JOTLA^KRA
82
Requesting a Monk Ordination

(The instructor tells the candidates:) Bow down three
times to the feet of the members of the Sangha. Now
repeat after me.

Sagha bhante upasampada ycma. Ullumpatu no
bhante Sagho anukampa updya.
Dutiyampi bhante Sagha upasampada ycma.
Ullumpatu no bhante Sagho anukampa updya.
Tatiyampi bhante Sagha upasampada ycma.
Ullumpatu no bhante Sagho anukampa updya.
Your reverences, we request the Sangha for higher
ordination. May the Sangha raise us up to monk-hood out
of compassion.
For the second time, Your reverences, we request the
Sangha for higher ordination. May the Sangha raise us up
to monk-hood out of compassion.
For the third time, Your reverences, we request the
Sangha for higher ordination. May the Sangha raise us up
to monk-hood out of compassion.

Asking the Candidates the Questions
About the Stumbling Blocks

Sutu me bhante Sagho. Aya ca Ngo aya ca Datto
yasmato Tissassa upasampadpekkh. Anusih te may.
83
Yadi Saghassa pattakalla, aha Nga ca Datta ca
antaryike dhamme puccheyya.

Venerable Sirs, let the Sangha listen to me. This Nga and
this Datta wish to receive ordination from the Venerable
Tissa. They have been instructed by me. If it seems right
to the Sangha, I will ask them about the things which are
stumbling-blocks.

Sutha Nga-Datt, Aya tumhka saccaklo
bh|taklo. Ya jta, ta pucchmi, santa atthti
vattabba; asanta natthti vattabba.

Santi tumhka evar|p bdh:
Kuha? (Natthi bhante.)
Gao? (Natthi bhante.)
Kilso? (Natthi bhante.)
Soso? (Natthi bhante.)
Apamro? (Natthi bhante.)
Manussttha? (ma bhante.)
Puristtha? (ma bhante.)
Bhujissttha? (ma bhante.)
Anattha? (ma bhante.)
Nttha rjabha? (ma bhante.)
Anutttha mtpit|hi? (ma bhante.)
Paripua-vsativassttha? (ma bhante.)
Paripua tumhka pattacvara? (ma bhante.)
U JOTLA^KRA
84
Kinnmttha? (ma bhante Ngo nma. Aha bhante
Datto nma.)
Ko nmo tumhka upajjhyo? (Upajjhyo no bhante
yasm Tissatthero nma.)

Listen, Nga and Datta, this is a time for you to speak the
truth, a time to speak the facts. Have you any diseases
such as these:
Leprosy? No, Venerable Sir.
Boils? No, Venerable Sir.
Eczema? No, Venerable Sir.
Consumption? No, Venerable Sir.
Epilepsy? No, Venerable Sir.
Are you human beings? Yes, Venerable Sir.
Are you males? Yes, Venerable Sir.
Are you free men? Yes, Venerable Sir.
Are you free from debt? Yes, Venerable Sir.
Are you out of the Royal service (or the governmental
service)? Yes, Venerable Sir.
Have you come with your parents consent? Yes,
Venerable Sir.
Are you a full 20 years of age?
Yes, Venerable Sir.
Are your alms-bowls and robes complete? Yes, Venerable
Sir.
What are your names?
My name is Nga, Venerable Sir, and My name is Datta,
Venerable sir.
85
The name of our Preceptor is the Venerable Tissa,
Venerable Sir.

Dvanda-Kammavc for Two Candidates
Sutu me bhante Sagho. Aya ca Ngo aya ca Datto
yasmato Tissassa upasampadpekkh. Parisuddh
antaryikehi dhammehi. Paripuimesa pattacvara.
Ngo ca Datto ca Sagha upasampada ycanti
yasmat Tissena upajjhyena. Yadi Saghassa
pattakalla, Sagho Nga ca Datta ca upasampdeyya
yasmat Tissena upajjhyena. Es atti.

*Sutu me bhante Sagho. Aya ca Ngo aya ca
Datto yasmato Tissassa upasampad-pekkh. Parisuddh
antaryikehi dhammehi. Paripuimesa pattacvara.
Ngo ca Datto ca Sagha upasampada ycanti
yasmat Tissena upajjhyena. Sagho Nga ca Datta
ca upasampdeti yasmat Tissena upajjhyena.
Yassyasmato khamati Ngassa ca Dattassa ca
upasampad yasmat Tissena upajjhyena, so tuhssa.
Yassa nakkhamati, so bhseyya.

Dutiyampi etamattha vadmi. *Sutu me...
Tatiyampi etamattha vadmi. *Sutu me...
Upasampann Saghena Ngo ca Datto ca yasmat
Tissena upajjhyena. Khamati Saghassa. Tasm tuh.
Evameta dhraymi.
U JOTLA^KRA
86
THE 227 TRAINING RULES
In terms of training-rules, the seven categories are:
1. Prjika 4,
2.Saghdisesa 13,
3.Aniyata 2,
4.Nissaggiya pcittiya 30,
5.Suddha pcittiya 92,
6.Pidesanya 4,
7.Sekhiya 75, and
8.Adhikaraa Samatha 7.

THE FOUR PRJIKA OFFENCES
Regarding the offences, Prjika is called Garukpatti, a
heavy offence for which there is no remedy. The penalty
for such an irremediable offence is ex-communication
from the Sangha of monks. The monk who offends any
Prjika automatically ceases to be a monk and can not be
restored to the status of a monk.

Training-Rule on sexual act
The First Defeat
If a monk, who has undertaken the rules of monastic
training and livelihood of the monks, without having given
up the monastic training and without openly admitting to
his transgression, were to commit a sexual act
40
, even with

40
Genital, oral or anal sexual acts with a human being, non-
human being or animal entails (requires) excommunication, and
87
a female animal, he is defeated and is no more in
communion.

Training-Rule on Stealing
The second Defeat
If a monk, with the intent to steal, takes what is not given
from a village or a forest, he is defeated. As, when a
person takes what is not given, kings would have the thief
arrested and either beaten, imprisoned or banished saying,
you are a thief, a fool, an idiot, a robber. So in the same
way, a monk, taking what is not given, is defeated and
also is no more in communion.

Training-Rule on Killing any Human being
The Third Defeat
If a monk were intentionally to deprive a human-being of
life, or provide him with a life-taking sharp weapon, or
recommend advantages in death, or encourage him to kill
himself in various ways with such thoughts in mind and
such an intention in mind as, Good man, what is this
miserable life to you? Death is better for you than living,
then the monk is defeated and is also no more in
communion.

the person automatically ceases to be a bhikkhu whether or not
it is admitted. (Buddhist Monastic Discipline, 25)
U JOTLA^KRA
88
Training-Rule on Supernormal Attainment
The Fourth Defeat
If a monk without acquiring some superior human state
worthy of the Noble Ones knowledge and vision, were to
present himself and say, I know thus and I see thus, and
then on another occasion, whether or not he has been
examined about that matter, this monk were to recognize
that he had fallen into a fault and becoming desirous of
purification, say thus, Venerable sirs, without knowing
(not knowing), I said, I know; without seeing (not
seeing), I said, I see; therefore what I said was vain and
false. Unless it was an error was caused by over-
estimation, this monk is defeated and also no more in
communion.

THE THIRTEEN SAGHDISESA OFFENCES
The word Saghdisesa, consists of Sa+di+sesa,
meaning an offence that must be dealt with by both initial
and subsequent meetings of the Sangha. Any monk who
commits an offence in this category has to undergo a
penalty called Parivsa (probation) and Mnatta (penance)
imposed by the Sangha, and as an act of making amends
for his transgression, he could be rehabilitated or the
monk could receive Abbhna (rehabilitation) by the
Sangha. The fact that the Sangha as a whole has to meet to
judge and penalize an offender, only underlines the
89
serious nature of this transgression. Therefore, in Vinaya
it comes under the category of heavy offences
(Garukpatti)
41
.

Training Rule on Semen-discharge
1. Intentional emission of semen, except during a dream,
is an offence requiring initial and subsequent formal
meetings of the Sangha.

Training Rule on an Physical Contact
with a Woman
2. If a monk, affected by desire, with perverted heart,
were to come into physical contact with a woman, holding
her hand, or holding a braid of her hair, or rubbing against
any of her limbs (or caressing any one of her limbs), it is
an offence entailing initial and subsequent formal

Training Rule on Lewd Words
were to address a woman with lewd words, in the way a
young man would address a young woman, alluding
to
42
sexual intercourse, it is an offence entailing initial and
subsequent formal meetings of the Sangha.

41
BUDDHIST MONASTIC DISCIPLINE, 31
42
Hinting, or speaking of but without going straight to the point
U JOTLA^KRA
90

Training Rule on Ministering to
Ones Sensuality
were to speak in the presence of a woman in praise of
ministering to his own sensuality, thus, Sister, of all the
types of ministrations, this is the highest, namely,
ministering to a virtuous, good-natured and celibate
person, such as myself, with the sexual act, it is an
offence entailing initial and subsequent formal meetings
of the Sangha.

Training Rule on Go-between-act
5. If a monk were to act as a go-between, conveying a
mans intentions to a woman or a womans intentions to a
man, proposing marriage or concubinage, even for a
temporary wife (or temporary liaison), it is an offence
entailing initial and subsequent formal meetings of the
Sangha.

Training Rule on Hut-building
6. When a monk is having a hut built by means of his own
personal collections, having no supporter, made entirely
for himself, then he must have it built according to the
prescribed measurements. Here are the prescribed
measurements: Twelve spans in the length of the Buddha-
span (outside) and seven spans in the width (inside).
91
Monks should be assembled to consecrate (declare) the
site, which should be without disturbances and with a
surrounding space for walking, etc. If the monk were to
have the hut built with his own resources obtained through
collections, on a site with disturbances and without
surrounding space for walking etc., and if he were not to
have the monks assembled to consecrate the site, or if he
should exceed the prescribed measurement, it is an
offence entailing initial and subsequent formal meetings
of the Sangha.

Training Rule on Monastery-building
7. When a monk is having a large monastic dwelling built
with the help of a lay supporter and destined for himself,
he should have monks assemble to consecrate the site. The
site consecrated by these monks should be without
disturbances and with a surrounding space for walking,
etc. If the monk were to have a large monastic dwelling
built on a site with disturbances and without surrounding
space for walking, etc., and if he were not to have the
monks assemble to consecrate this site, or if he should
exceed the prescribed measurements, it is an offence
entailing initial and subsequent formal meetings of the
Sangha.

Training Rule on Being Malicious
8. If a monk, being malicious, angry and displeased, were
to accuse another monk with an unfounded case involving
U JOTLA^KRA
92
excommunication or a defeating offence(prjika),
thinking, Perhaps with this I may bring about his fall
from holy life, then later on, whether or not cross-
examined, if this accusation proves to be unfounded and
the monk also confesses that he was being malicious,
angry and displeased, it is an offence entailing initial and

Training Rule on a Trifling Case
9. If a monk, being malicious, angry and displeased, were
to accuse another monk with an unfounded case involving
excommunication or a defeating offence (prjika), using
as a pretext, a trifling case connected with another class
of offence, thinking, Perhaps with this I may bring about
his fall from holy life, then later on, whether or not
cross-examined, if this accusation proves to be unfounded
and based on a pretext of a trifling case connected with
another class of offence, and the monk were to confess
that, it is an offence entailing initial and subsequent
formal meetings of the Sangha.

Training Rule on a Schism
10. If a monk were to attempt to cause a schism of the
Sangha (monastic community) living in concord, or if he
were to persist in taking up a case conducive to schism,
that monk should be admonished (warned gently) by
(other) monks thus: Venerable sir, do not attempt to
cause a schism of the Sangha living in concord, or do not
93
persist in taking up a case conducive to schism; let the
venerable one be reconciled
43
with the Sangha; for when
the Sangha (the monastic community) is living in concord,
in agreement, free from dispute and holding common
recitation of the monastic code of conduct (Ptimokkha),
it dwells in peace. If that monk, being admonished thus
by the monks, were to continue to persist as before, the
monks should rebuke him up to three times, so that he
may desist (not do it any more). If on being rebuked up to
the third time, he desists, that is good. However, if he
does not desist, it is an offence entailing initial and

Training Rule on Approving Schism
11. If one, two or three monks, who are followers and
partisans of that monk, were to say, Venerable sirs, do
not admonish that monk in any way. This monk is an
exponent of Dhamm, an exponent of Vinaya and he acts
with our consent and approval. He knows and speaks for
us in a manner that pleases us. Then the other monks
should admonish them thus, Venerable sirs, do not say
that. This monk is not an exponent of Dhamm; he is not
an exponent of Vinaya. Venerable sirs, do not approve of
a schism in the monasic community; for, a monastic
community living in concord, in agrrement, free from

43
Reconcile, to make peace between; make friendly again, or to
find agreement between
U JOTLA^KRA
94
dispute and holding common recitation of the Ptimokkha,
dwells in peace. If thoese monks thus admonished, were
to persist as before, then the monks should rebuke them
upto three times, so as to make them desist; if while being
rebuked upto three times by the monks, they were to
desist, that is good. However, if they do not desist, then it
is an offence entailing initial and subsequent formal

Training Rule on the Unadmonishable
12. If a monk, by nature, is not amenable
44
to admonition,
being rightly admonished by the monks, in keeping with
the rules of training included in the recitation of the
Ptimokkha, were to make himself unadmonishable,
saying, Venerable sirs, do not tell anything to me, good
or bad, and I will, also, not tell anything to the venerable
ones, good or bad; Venerable sirs, stop admonishing me,
Then the monks should admonish him thus, Let not the
venerable monk make himself unadmonishable; let the
Venerable monk make himself admonishable; let the
Venerable monk admonish other monks in keeping with
what is right; and let the monks admonish the Venerable
monk in keeping with what is right; only for it is in this
way that the Blessed Ones following is nurtured
(developed). The Blessed Ones following comes to
growth through mutual admonition, through mutual

44
able to be guided or influenced (by)
95
rehabilitation. If that monk admonished thus by the
monks, were to persist as before, the monks should rebuke
him up to three times, so as to make him desist. If he,
being rebuked up to three times, were to desist, that is
good; if he were not to desist, it is an offence entailing
initial and subsequent formal meetings of the Sangha.

Training Rule on Family-corruption
13. If monk, who lives depending on a certain village or
market-town, is a corrupter of families (by giving gifts of
flowers etc.), is a person of depraved
45
behavior; and this
depraved behavior is both seen and heard about, and the
families he has corrupted are also both seen and heard
about, then the monks should admonish him thus:
Venerable sir, you are a corrupter of families, you are a
person of depraved behavior; your depraved behavior is
both seen and heard about, and the families you have
corrupted are both seen and heard about. Venerable sir,
leave this monastic dwelling. You have lived here long
enough (or enough of staying here).

If that monk thus admonished by the monks were to say,
These monks are motivated by desire, or motivated by
aversion, or motivated by delusion, or motivated by fear
46
,

45
Deprave, to make bad in character
46
The monks are followers of desire, followers of hatred,
followers of delusion, and followers of fear.
U JOTLA^KRA
96
in that they banish some but do not banish others for
committing the same offence; then the monks should
admonish him thus, Venerable sir, do not say that. The
monks are neither motivated by desire, nor motivated by
aversion, nor motivated by delusion, nor motivated by
fear. The monks should admonish him thus, saying,
Venerable sir, you are a corrupter of families, a person of
depraved behavior, your depraved behavior is both seen
and heard about, and the families you have corrupted are
both seen and heard about. So, Venerable sir, leave this
monastic dwelling, enough of your staying here.

If that monk, admonished thus by the monks, were to
persist as before, the monks should rebuke him up to three
times, so as to make him desist; If he, being rebuked up to
three times, were to desist, that is good; if he were not to
desist, it is an offence entailing initial and subsequent
formal meetings of the Sangha.

Of these thirteen offences entailing initial and subsequent
formal meetings of the Sangha, nine have been established
on the first transgression, and four on the third
transgression.

If a monk admits to being at fault in one of them, he must
live on probation (Parivsa) with no choice in the matter,
for as many days as he knowingly concealed the fault.
When the monk has finished the probation, he must
97
undertake an additional six-night penance for monks
(Mnatta).When the monk has completed this penance, he
must be reinstated
47
in a Sangha- meeting comprising a
chapter of twenty monks (Abbhna). If the Sangha
comprising a chapter of even one less than twenty monks,
were to reinstate that monk, then that monk is not
reinstated. This is the proper course in this matter.

THE TWO INDEFINITE RULES
48

Dve Aniyat Dhamm
The term Aniyata means indefinite. As such, the rules
in this category do not lay down fixed penalties. Instead
they provide procedures by which the Sangha may assess
appropriate punishments. There are two rules of
training
49
.

Training Rule on First Indefinite
1. Whatever monk should sit down together with a
woman, one man with one woman
50
, in a secret place on a
secluded, convenient seat, enough for sexual act, and if a

47
Reinstate, to put back (into a position formerly held)
48
PTS, BOOK OF THE DISCIPLINE, PART I, 331.
49
BUDDHIST MONASTIC DISCIPLINE, 45.
50
One man with one woman means: there is a monk and a
woman.
U JOTLA^KRA
98
trustworthy
51
woman lay-follower seeing him should
speak concerning a certain one of three cases: either one
involving defeat,
52
or one entailing a formal meeting of the
Sangha,
53
or one involving expiation,
54
and the monk
himself acknowledging that he was sitting down, should
be dealt with according to a certain one of three cases: as
to whether it is one involving defeat, or as to whether it is
one entailing a formal meeting of the Sangha, or as to
whether it is one involving expiation. Or that monk should
be dealt with according to what that trustworthy woman
lay-follower should say. This is an indefinite case.

Training Rule on Second Indefinite
2. And furthermore, there is not a seat which is secluded
and convenient for sexual act, but only a seat sufficient
enough to speak to a woman lewd words
55
. If this is the
case, then whatever monk should sit down on such a seat
together with a woman, so that there is one man with a
woman, in a secret place, and a trustworthy woman lay-
follwer seeing him should speak concerning a certain one
of two cases: either one entailing a formal meeting of the

51
One who has attained the Fruit of Stream-entry (Pailaddha-
sotpattiphal. Prjikakaa-ahakath, vol. 2, 215).
52
The First Defeat
53
The Second Formal Meeting
54
Pcittiya- 44, 45
55
dirty words about sex
99
Sangha, or one involving expiation, and the monk himself
acknowledging that he was sitting down, should be dealt
with according to a certain one of two cases: as to whether
it is one entailing a formal meeting of the Sangha, or as to
whether it is one involving expiation. Or that monk should
be dealt with according to what trustworthy woman lay-
follower should say. This is also an indefinite case.

THE THIRTY RULES ENTAILING
EXPIATION WITH FORFEITURE
Tisa Nissaggiy Pcittiy

The term Nissaggiya means something to be forfeited as
a penalty; Pcittiya means something to be expiated or
made amends for. As a name of a section for discipline, it
means an offence of expiation involving forfeiture.

The Section of Robes: First 10 Rules

Training Rule on Kathina-robe
1. When a monk has finished making his robe, and when
the Kathina privileges
56
are in abeyance(cessation), he is
allowed to keep any extra robe-material for ten days at

56
Privilege, a special right, or special favor
U JOTLA^KRA
100
most, beyond that, this is an offence of expiation
involving forfeiture.

Training Rule on Being Apart from Robes
the Kathina privileges are in abeyance(cessation), if he
were to live apart from any of his three robes, even for
one night, without the consent of monks, this is an offence
of expiation involving forfeiture.

Training Rule on Out-of Season-robe
the Kathina privileges are in abeyance(cessation), if out of
season robe-material were to accrue (or become available)
to him, he may accept it, if he wishes. Having accepted it,
he should immediately have the robe made. If the material
is not enough for one complete robe, he may lay aside the
material for a month at most, provided he has an
expectation of finding what is lacking. If he were to lay
the material aside beyond that period, even when there is
an expectation to receive further cloth, this is an offence

The Fourth, Fifth, and Seventeenth of the Thirty Rules
requiring Expiation involving Forfeiture are not shown
here because they deal with situations involving
Bhikkhuns, and at present Theravda Buddhism does not
have any bhikkhun.
101
4-5. The fourth and fifth rules are omitted.

Training Rule on Asking from Unrelated Lay
Persons
6. If a monk were to ask for a robe from a man or woman
house-holder unrelated to him, except at the proper
occasion, this is an offence of expiation involving
forfeiture. A proper occasion is when a monks robe is
either stolen or destroyed.

Training Rule on Extra Robes
7. If any unrelated man or woman householder were to
present a monk with many robes, he should accept a lower
robe and an upper robe at most. If he were to accept more
than that, this is an offence of expiation involving
forfeiture.

Training Rule on First Robe-fund
8. In case a man or woman householder collects
contributions for a robe-fund meant to procure
57
a robe for
the sake of an unrelated monk, thinking, I will provide so
and so monk with a robe procured through this robe-
fund. If that monk, before being invited, were to
approach the householder and make a stipulation (demand)
about the robe saying, Indeed, it would be good, sir, if

57
Procure, to obtain by effort or careful attention
U JOTLA^KRA
102
you would provide me with a robe of such an such kind,
and having procured it with the collected contribution for
the robe, and doing this, out of desire for a better quality
robe. This is an offence of expiation involving forfeiture.

Training Rule on Second Robe-fund
9. In case two men householders or two women
householders, separately collected contributions for a
robe-fund meant to procure a robe for the sake of a monk
unrelated to them, thinking, After procuring separate
robes with these separately collected robe-funds by us, we
will provide so and so monk with robes. If that monk,
before being invited, were to approach them and make a
stipulation (demand) about the robe saying, Indeed, it
would be good, sirs, if you were to provide me with a
robe of such and such kind, by putting together the
separately collected robe-funds, doing this, out of desire
for a better quality robe. This is an offence of expiation

Training Rule on Kings gift of robe
10. If a king or a royal official, a brahmin or a
householder, were to send through a messenger some
money to procure a robe for a certain monk, saying,
After procuring a robe with this money, provide so and
so monk with a robe. If the messenger, after approaching
the monk, were to say, Venerable sir, this is a sum of
money for a robe delivered for the sake of the venerable
103
one; may the venerable one accept this amount. If the
monk were to tell the messenger, Brother, we do not
accept money for robes, we accept robes such as those
that are allowable and suitable for the season, and the
messenger were to say to the monk, Does the venerable
one have an attendant (or Do you have any attendant)? If
the monk desires a robe, he may indicate the monastery-
attendant or a lay supporter, saying, Brother, this is the
monks attendant. If the messenger, after instructing the
attendant, were to go back to the monk, and say, I have
instructed the attendant who you pointed, whom you
pointed to. May you meet him for a robe and he will
provide the allowable robe at the proper time. Then when
the monk desires a robe, he may approach the attendant,
and prompt and remind him two or three times, saying, I
need a robe. If the attendant provides the robe after being
prompted and reminded two or three times, that is good.

If he does not provide the robe, the monk may remind him
by standing in silence for the robe, for the fourth time or
fifth time or at most for the sixth time. If the attendant
provides the robe after the monk had stood to receive it,
for the fourth time or fifth time or for the sixth time at
most, that is good. But if the monk continued to make
further efforts and received the robe, there is an offence

However, if the attendant were not to provide the robe, he
should go himself, or send a messenger, to the person
U JOTLA^KRA
104
from whom the money for the robe was obtained, saying,
Sirs, the money that you sent to procure a robe
specifically for a monk, has brought no benefit to that
monk. Sirs, may you exert for what is yours, lest what
belongs to you be lost. This is the proper course here.

The Section of Silk: Second 10 Rules

Training Rule on Silken Rugs
11. If a monk were to get a matted rug made of wool with
silk, this is an offence of expiation involving forfeiture.

Training Rule on Woolen Rugs
12. If a monk were to get a matted rug made of pure black
sheep-wool, there is an offence of expiation involving
forfeiture.

Training Rule on Mixed Wool Rug
13. When a monk is getting a new rug made, it should be
done by mixing up two parts of pure black sheep-wool,
with a third part of white and a fourth part of reddish
brown, all matted together. If the monk were to get the
new rug made without mixing up the two parts of pure
black sheep-wool, with a third of white and a fourth of
reddish brown, all matted together, this is an offence of
expiation involving forfeiture.
105

Training Rule on Years of Rug Service
14. When a monk gets a new matted rug made, it must be
serviceable enough to last for six years; if, within the six
years, whether or not he might have disposed of the
former rug, he were to have another new one made,
except on the agreement of the monks, this is an offence

Training Rule on Sitting Rugs
15. When a monk is getting a matted sitting-rug made, a
piece of used rug, one Buddha-span on each side, should
be incorporated into it, for the purpose of disfiguring the
new rug; if he were to get the new sitting-rug made,
without incorporating such a piece of old rug of one
Buddha-span, on each side, into the new, this is an offence

Training Rule on Sheeps Wool
16. If sheeps wool is made available to a monk while he
is on a journey, he may accept it, if he wants; once he
accepts, if there is no carrier, it is to be carried by him by
hand for three yojanas
58
(about twenty-one miles) or

58
Yojana, a distance of about 7 miles (PTS-Dictionary, 559)
U JOTLA^KRA
106
leagues
59
at most; if he were to carry it further than that,
even if there is no no one else to carry it, this is an
offence of expiation involving forfeiture.

17. The seventeenth rule is omitted because it pertains to
the bhikkhun.

Training Rule on Accepting Money
18. If a monk were to accept gold and silver, or to make
another accept it, or consent to its being deposited for
him, this is an offence of expiation involving forfeiture.

Training Rule on Monetary Dealings
19. If a monk were to engage in various types of monetary
dealings, this is an offence of expiation involving
forfeiture.

Training Rule on Trading
20. If a monk were to engage in various types of buying
and selling, this is offence of expiation involving
forfeiture.

59
Leagues (BUDDHIST MONASTIC DISCIPLINE, 59), league, a
measure of distance of about 3 miles or 5 kilometres (Longman
Dictionary of Contemporary English, 623)
107
The Section of Alms-bowl: Third 10 Rules

Training Rule on Alms-bowl
21. An extra alms-bowl may be kept for ten days at most,
beyond that, this is an offence of expiation involving
forfeiture.

Training Rule on Mended Bowl
22. If a monk were to change a bowl with less than five
mends, for a new bowl, this is an offence of expiation
involving forfeiture, and the new bowl must be forfeited
by that monk to the gathering of monks. If the senior
monk of this gathering wishes to exchange his bowl for
this new one, he can do so, by giving his bowl to the
senior monk next to him, who in turn may pass on the
same, until the last bowl, which may be presented to this
monk saying: Monk, this is your bowl and it must be
kept until it is broken. This is the proper course here.

Training Rule on Medicaments
23. There are medicaments for sick monks, such as, ghee,
fresh butter, oil, honey, molasses. After these have been
accepted, they can be kept, stored and used for seven days
at most; beyond that, this is an offence of expiation

U JOTLA^KRA
108
Training Rule on Bathing-robe
24. When one month of the hot season remains, a monk
may seek rains-robe-material (or robe-material for the
rainy season), and when half a month is left of the hot
season, that robe-material may be made into a rains-robe
and worn. When more than a month is left before the end
of the hot season, or if he were to seek the rains-robe-
material beforehand (too early), and if when more than a
half month is left of the hot season, he were to have the
material turned into a rains-robe, this is an offence of
expiation involving forfeiture.

Training Rule on Snatching Robe
25. If a monk were to give his own robe to another monk,
and then being angry and displeased, snatch it back or
have it snatched back, this is an offence of expiation

Training Rule on Weaving Materials
26. If a monk, having himself asked for thread, were to
get it woven into robe-material by weavers, this is an

Training Rule on Weavers
27. Should a male or female householder have weavers
weave robe-material for a monk unrelated to him or her,
and then if that monk, before being invited by the
109
householder, were to approach the weaver and make
stipulation regarding the robe-material saying, Friends,
when the robe-material is woven for my sake, it should be
this much long, this much broad, so closely woven, so
well-spread, so well-scraped, so well-smoothed, and for
doing this, I will reward you with some little gift; and the
monk having said thus, does reward the weaver with some
gift, or even such a little often as alms food, this is an

Training Rule on Robe-material
28. If robe-material is urgently offered to a monk,Ten
days prior to the third month of rains retreat, which ends
on the fullmoon day of first Kattika, and he were to accept
it because it is offered in urgency, then, having accepted
it, he may keep it throughout the robe season; beyond that,
this is an offence of expiation involving forfeiture.

Training Rule on Risky Forest-dwelling
29. On the fullmoon day of the second Kattika, when a
monk has completed his rains retreat, living in dwellings
(or lodgings) such as forest dwellings (or lodgings), which
are considered to be dangerous and risky (because of
harassment from thieves etc.), he can if he wishes deposit
one of his three robes in a village house. Then, if there is
some reason for the monk to live apart from this robe, he
may do so for six nights at most. If he were to live apart
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110
from it for longer than that without the permission of the
monks, this is an offence of expiation involving forfeiture.

Training Rule on Appropriating
Community Property
30. If a monk were to knowingly appropriate to himself
any gift (such as robes) which had been intended for the
Sangha, this is an offence of expiation involving
forfeiture.

THE NINETY-TWO RULES
ON ENTAILING EXPIATION
Dvenavuti Pcittiy

The Section of Lying:
First 10 Rules
Musvda-vaggo Pahamo
1. In telling lies in full awareness, there is an offence of
expiation.
2. In abusive speech, there is an offence of expiation.
3. In slandering other monks, there is an offence of
expiation.
4. If a monk were to teach or recite
the Dhamma word by word, with an un-ordained person,
this is an offence of expiation.
5. If a monk sleeps for more than two
111
or three nights in the same place with an un-ordained
person, this is an offence of expiation.
6. If a monk sleeps under the same roof with a woman,
7. If a monk were to teach more than five or six sentences
of the Dhamma to a woman without a male who knows
the sense of what is said, this is an offence of expiation.
8. If a monk were to make known any supernormal
attainment, through it be true, to one who is not ordained,
9. If a monk were to make known another monks gross
offence or very bad offence
60
(e.g. sa~ghdisesa) to one
who is not ordained, unless it is with the permission of the
monks, this is an offence of expiation.
10. If a monk were to dig the earth, or have it dug, this is
an offence of expiation.

The Section of Plants:
Second 10 Rules
Bh|tagma-Vaggo Dutiyo
11. For destruction of plant growth (or vegetable
growth)
61
, there is an offence of expiation.

60
The thirteen offences entailing a formal meeting of the
Sangha
61
Vegetable growth means: there are five kinds of propagation1.
Propagated from roots (M|labja), 2. Propagated from stems
(Khandhabja), 3. Propagated from joints (Phalubja), 4. Propagated
from cuttings (Aggabja), and 5. Propagated from seeds (Bjabja).
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112
12. In evasion
62
and uncooperativeness (at a community
meeting), or In replying evasively, or in giving trouble (by
remaining silent), there is an offence of expiation.
13. In disparaging
63
(openly) or in decrying (in private) or
In making someone to be looked down or criticizing, there
is an offence of expiation.
14. If a monk were to set out, or spread out in the open, a
bed or a stool (bench) or a mattress or a couch (chair)
belonging to the Sangha, and then on departing, neither
put it away nor get it put away, and then leave without
informing anyone about it, this is an offence of expiation.
15. If a monk were to spread out a bedding in a dwelling
belonging to the Sangha and on departing, neither put it
away nor get it put away, and then go away without
informing anyone, this is an offence of expiation.
16. If a monk were to lay down in a sleeping-place in a
dwelling belonging to the Sangha, so as to intrude on
another monk, who had arrived there earlier, thinking,
Being cramped for room, he will go away, and doing it
only for this reason and no other, this is an offence of
expiation.
17. If a monk being angry and displeased should drive
another monk out, or have him driven out, of a dwelling
belonging to the Sangha, this is an offence of expiation.

62
the avoiding of an argument, accusation, question, or like, as
by a subterfuge.
63
Speaking without respect for, or belittling another person.
113
18. If a monk were to suddenly sit or lie down on a bed or
bench (chair) with detachable legs on an upper floor in a
dwelling belonging to the Sangha, this is an offence of
expiation.
19. When a monk is having a large dwelling built, he may
apply two or three extra layers of facing to plaster in the
area around the window-frame, and he may also reinforce
the area around the door-frame, up to the width of the
opening; he should do so, while standing where there are
no growing crops. If he were to apply facing more than
that, even though standing where there are no growing
crops, this is an offence of expiation.
20. If a monk were knowingly to pour water containing
animate beings on grass or on soil or earth, this is an
offence of expiation.

The Section of Exhortation:
Third 10 Rules
Bhikkhunovda-Vaggo Tatiyo
This section about the bhikkhus (or monks) rules
connected with bhikkhunis is not shown. Bhikkhus have
always followed these rules, but there are presently no
bhikkhunis in Theravda Buddhism.

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The Section of Food:
Fourth 10 Rules
Bhojana-Vaggo Catuttho
31. A monk, who is not sick, may eat one meal at a
(public) food-distribution center (or at the same public
alms center); if he were to eat more than that, this is an
32. In taking a group-meal, or in eating in a group (of four
or more monks), except at proper occasions, there is an
offence of expiation. Herein, the proper occasions are: at
the time of sickness, at the time of giving robes, at the
time of making robes, at the time of going on a journey, at
the time of embarking on a boat
64
, at the time of an
extraordinary occasion or at the time of a great scarcity
65
,
and at the time of an alms-meal offered by recluses
(samaas). These are the proper occasions here.
33. In an out-of-turn meal (or in substituting a meal for
another meal for which an invitation has already been
accepted earlier), except on proper occasions, there is an
offence of expiation. Herein, the proper occasions are: At
the time of sickness, at the time of giving robes, at the

64
taking on a ship, or going on board ship
65
A great scarcity means when two or three monks, walking
for alms-food, keep themselves going, but when a fourth has
come, they do not keep themselves going; this means that when
there is a great scarcity, a group-meal may be eaten.
115
time of making robes. These are the proper occasions
here.
34. In case a monk arriving at a family residence were to
be offered cakes or barley meal (or a honey-ball), if he
wishes, he may accept two or three bowlfuls. If he were to
accept more than that, there is an offence of expiation.
Having accepted the two or three bowlfuls and having
taken them to the monastery, he should share them with
other monks. This is the proper course here.
35. If a monk, having eaten and turned down an offering
of further food, were to eat a meal or other edibles, which
is not left over, there is an offence of expiation. [If any
monk, after having eaten and being satisfied, should eat or
partake of solid food or soft food that is not left over
(from what has been accepted by a monk), this is an
offence of expiation.]
36. If a monk, wanting to find fault, were to knowingly
offer a meal or other edibles to a monk, who has eaten
and turned down further food, saying, Now, monk, eat
this or consume this, in the eating, this is an offence of
expiation.
37. If a monk were to eat a meal or other edibles (eat or
partake of solid food or soft food) at the wrong time (e.g.
between noon and the following dawn), this is an offence
of expiation.
38. If a monk were to eat or partake of solid food or soft
food that has been stored, this is an offence of expiation.
39. There are certain rich foods, namely, ghee, butter, oil,
honey, molasses, fish, meat, milk, and curd; if any monk
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116
without being sick, having asked for these rich foods for
his own sake, were to eat them, this is an offence of
expiation.
40. If a monk were to put into his mouth a food that has
not been given into his hands, except for (pure) water or a
tooth-stick (tooth-pick), this is an offence of expiation.

The Section of Naked Ascetics:
Fifth 10 Rules
Acelaka-vaggo Pacamo
41. If a monk were to give solid food or soft food with his
own hand to a naked ascetic or to a male or female
wanderer, this is an offence of expiation.
42. If a monk were to say to another monk thus, Come,
brother, let us go into a village or a little town for alms-
food. Then, with or without having had alms-food given
to that monk, he were to dismiss him, saying, Go,
brother, I do not like to talk or sit with you, I prefer to be
left alone while talking or sitting. If he were to do it for
that reason alone (or Go, brother, it is not convenient for
me to talk or sit with you and it is only convenient for me
to talk or sit by myself, making that reason and no other),
43. If a monk were to intrude on and sit down in the bed
room of a family with both persons (husband and wife),
44. If a monk were to sit in a private place together with a
woman on a secluded seat, this is an offence of expiation.
117
45. If a monk were to sit together with a woman, one to
one, in a private place, this is an offence of expiation.
46. If a monk, being invited for an alms-meal, without
taking leave of the other monks present therein, were to
go calling on families, before or after the meal-time,
except at the proper times, this is an offence of expiation.
Herein, the proper times are these: at the time of robe-
offering, at the time of robe-making. These are the proper
times here.
47. A monk who is not sick, may accept a four-month-
invitation, to ask for medicinal requisites. If he accepts it
for longer than that, without a renewed invitation or a
permanent invitation, this is an offence of expiation.
48. If a monk were to go to see an army in battle array
without any suitable reason, this is an offence of
expiation.
49. There may be some reason for a monk to visit an
army; if so, he may stay for two or three nights with the
army; if he were to stay longer than that, this is an offence
of expiation.
50. If a monk, while staying for two or three nights with
an army, were to go to a battle-field or to a review of
troops in array, or to a battle-formation-parade, or to see
an exercise of the battle unit, this is an offence of
expiation.

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118
The Section of Alcoholic Drinks:
Sixth 10 Rules
Surpna-vaggo Chaho
51. In (a monks) drinking of spirituous drink or
fermented liquor, there is an offence of expiation.
52. In (a monks) tickling with the fingers, there is an
53. In playing in the water (or amusing and loudly
laughing while sporting in water), there is an offence of
expiation.
54. In disrespect
66
, there is an offence of expiation.
55. If a monk were to frighten another monk, this is an
56. If a monk who is not sick, wanting to warm himself,
were to kindle a fire, or have a fire kindled without a
suitable reason, this is an offence of expiation.
57. If a monk were to bathe more often than once every
two week (ahamsa), except at proper occasions, this is
an offence of expiation. Herein, the proper occasions for
bathing more than once every two weekas are: The last
month and a half of the Summer Season, and the first
month of the Rainy Season, these two and half months
being the time of hot weather, or other times, such as, a
time of heat wave, a time of sickness, a time of work, a

66
Disrespect there are two kinds of disrespect: disrespect for
a bhikkhu and disrespect for Dhamma.
119
time of going on a journey, and a time of dust and rain
storms. Herein, these are proper times.
58. When a monk obtains a new robe, any one of these
three kinds of disfiguring marks is to be applied: Blue,
brown or black. If a monk were to use a new robe without
applying any one of these three kinds of disfiguring
marks, this is an offence of expiation.
59. If a monk, having shared an (extra) robe of his own
with a monk or with a bhikkhun or with a female
probationer
67
or with a male novice or with a female
novice were to make use of it without relinquishing his
share, this is an offence of expiation.
60. If a monk were to hide, or have hidden (another)
monks bowl or robe or sitting-mat or needle-case or
waist-band, even as a joke, this is an offence of expiation.

The Section of Living Beings:
Seventh 10 Rules
Sapaka-vaggo Sattamo
61. If a monk were to intentionally deprive a living being
of life, this is an offence of expiation.
62. If a monk were to knowingly use water containing
animate beings, this is an offence of expiation.

67
A person who is being tested for membership of a religious
society
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120
63. If a monk were to knowingly agitate
68
for the
rehearing of a case that has been rightfully disposed of,
64. If a monk were to knowingly conceal (hide) another
monks gross offence, this is an offence of expiation.
65. If a monk were to knowingly confer the higher
ordination on an individual under twenty years of age,
then not only is that individual not ordained, but also the
monks (participating in this ordination) are blameworthy;
this is an offence of expiation for the preceptor.
66. If a monk, by arrangement, were to knowingly travel
together with a caravan set on theft (or set on tax
evasion), even for the interval between one village and the
next, this is an offence of expiation.
67. If a monk, by arrangement, were to travel together
with a woman, even for the interval between one village
and the next, this is an offence of expiation.
68. If a monk were to say thus, As I understand the
Dhamma taught by the Blessed One, those acts (things)
which the Blessed One said to be obstructive when
indulged in, for me, in fact, are not obstructions; then
that monk should be admonished by the monks thus:
Venerable sir, do not say that, do not misrepresent the
Blessed One, for it is not good to misrepresent the Blessed
One. The Blessed One would not say anything like that.
Indeed, Venerable sir, in many ways the Blessed One has
described obstructive acts, when indulged in, which are

68
To argue strongly in public
121
real obstructions; and if that monk, when admonished
thus by the monks, were to persist as before, the monks
should rebuke him up to three times, asking him to desist;
if while being rebuked three times, he desists, that is good,
if he does not desist, this is an offence of expiation.
69. If a monk were to knowingly eat together, live
together, or sleep together with a monk who professes
such a view, who does not comply with rules of monastic
discipline, and who has not abandoned that view, this is an
70. If a novice monk were to say thus: As I understand
the Dhamma taught by the Blessed One, those acts (things)
which the Blessed One said to be obstructive when
indulged in, for me, in fact, are not obstructions; then
that novice monk should be admonished by the monks
thus: Novice, do not say that, do not misrepresent the
Blessed One, for it is not good to misrepresent the Blessed
One. The Blessed One would not say anything like that.
Indeed, Novice, in many ways the Blessed One has
described obstructive acts, when indulged in, which are
real obstructions; and if that novice, when admonished
thus by the monks, were to persist as before, the monks
should rebuke him thus: Novice, from this day onwards,
you should not claim the Blessed One to be your Master,
nor are you to have the opportunity which the other
novices have i.e., sharing the monastic dwelling with
monks for two or three nights. Go away, get out of our
sight ! If any monk were to knowingly support that
novice, receive services from him, or continue to eat with
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122
him, live with him, or sleep with him, this is an offence of
expiation.

The Section of Keeping Disciplines:
Eighth 12 Rules
Sahadhammika-vaggo Ahamo
71. If a monk, when admonished by other monks in
keeping with the training rules, were to say, Venerable
Sirs, I will not undertake this training rule until I have
found out about it from another more experienced monk,
who is an expert in the monastic code of discipline, there
is an offence of expiation. Monks, a training rule, when
undertaken by a monk, should be understood, discussed
and investigated. Herein, this is the proper course.
72. When the Ptimokkha is being recited, if any monk
were to ask thus: Why are these lesser and minor
training-rules being recited? They only lead to anxiety,
worry and doubt. In disparaging
69
the training-rules,
there is an offence of expiation.
73. When the Ptimokkha is being recited every half-
month
70
, if any monk were to say thus: Only now do I
know that this rule is handed down, and included in
Ptimokkha, and comes up for recitation every half-
month. If other monks were to know: This monk has
already sat while the Ptimokkha was being recited two or

69
Speaking without respect to
70
Full moon day and new moon day
123
three times; it could even be more; so there is no excuse
for that monk in pleading ignorance. Whatever offence he
has committed, he is to be dealt with according to the
training-rule; and in addition, his deception should be
exposed thus: Brother, it is no gain for you, it is ill-
done
71
, that while the Ptimokkha is being recited, you do
not pay proper attention and bear it in mind. Here this
deception for him is an offence of expiation.
74. If a monk, while being angry and displeased
(annoyed), were to give a blow to another monk, this is an
75. If a monk, while being angry and displeased, were to
raise the palm of his hand in order to slap another monk,
76. If a monk were to groundlessly (falsely) accuse
another monk of a Sa~ghdisesa offence, this is an
77. If a monk were to purposely provoke worry in another
monk, thinking, There will be no comfort for him even
for a moment, and if the monk were to do this just for
this reason alone, this is an offence of expiation.
78. If a monk were to stand eaves-dropping
72
on other
monks, who are arguing, wrangling, and disputing,
thinking, I will overhear what they are saying, and if he
were to do so just for this reason alone, then it is an

71
this is bad for you, this is badly gotten by you
72
Listening secretly to other monks conversation
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124
79. If a monk, having given his consent for legitimate
(lawful) acts, later complains about those acts, this is an
80. While an investigative deliberation is being carried out
in the Sangha, if any monk were to get up from his seat
and leave, without having given his consent, this is an
81. If a monk forming a part of the Sangha which is in
concord, were to give a robe to another monk, and later
on complain about it saying: The monks apportion the
Sanghas requisites according to their whims
73
, this is an
82. If a monk were to knowingly divert the Sanghas
requisites to an individual, when these had been allocated
to the entire Sangha, this is an offence of expiation.

The Section of Treasures:
Ninth 10 Rules
Ratana-vaggo Navamo
83. If a monk, without announcing his presence
beforehand, were to cross the threshold (bedchamber or
bed-room) of a consecrated kings private quarters from
which neither the king, nor the queen has departed
74
, this
is an offence of expiation.

73
Whim, a sudden idea or wish, often not reasonable
74
From which neither the King nor the queen has departed means the
king and the queen have not departed from the bed-room.
125
84. If a monk were to pick or have someone else to pick
up a treasure, or what is considered to be a treasure,
except within a monastery or monastic dwelling, this is an
offence of expiation. But when a monk has picked up, or
has someone else to pick up, a treasure, or what is
considered to be a treasure, left in a monastery or in a
monastic dwelling, he should keep it aside thinking:
Whomsoever this belongs to will come and fetch it. To
fail to do, this is an offence of expiation.
85. If a monk, without taking leave of another monk who
is present, were to enter a village at a wrong time (or in
the afternoon), unless there is an urgent and proper
reason, then this is an offence of expiation.
86. If a monk were to have a needle case made of bone or
ivory or horn, this is an offence of expiation.
87. When a monk is getting a new bed or couch made, it
should be made with legs eight finger-breadths long, using
the Buddhas finger-breadth, not counting the lower edge
of the frame, If it is longer than that, this is an offence of
expiation.
88. If a monk were to have someone make a couch (bed)
or a chair with cotton wool upholstery (kapok), this is an
offence of expiation, removing (this material).
89. When a monk is making a cloth-mat for sitting, it is to
be made according to the standard measurement. The
standard measure-ment for this is: Two spans
75
, in length,

75
Span, the distance from the end of the thumb to the end of
the little finger in a spread hand; about 9 inches or 0.23 metres
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126
using the Buddhas span, and one and half span in width,
using the Buddhas span, and the width of the border a
Buddha-span; in exceeding this measure, there is an
offence of expiation, which must be remained by cutting
down the oversized cloth-mat.
90. When a monk is having a skin-eruption-covering-cloth
(or an itch-cloth) made, it is to be made according to the
standard measurement. Here the standard is this: Four
spans in length, using the Buddhas span, two spans in
width, using the Buddhas span; in exceeding this
measure, there is an offence of expiation, which must be
remained by cutting down the oversized cloth.
91. When a monk is having an under-robe for the rainy
season made, it is to be made according to the standard
measurement. Here the standard is this: six spans in
length, using the Buddhas span, two and half spans in
width, using the Buddhas span; because making this
under-robe longer than this standard measurement, there is
an offence of expiation, which must be remained by
cutting down the oversized robe.
92. If a monk were to have a robe made the size of the
Buddha-robe or larger, this is an offence of expiation,
which must be remained by cutting down the oversized
robe.
Herein, the size of the Buddha-robe is this: Nine spans in
length, using the Buddha-span, and six spans in width,
using the Buddha-span. These are the measurements of the
Buddhas robe.

127

THE FOUR CONFESSIONS (Admissions)
Cattro Pidesany

This term Pidesanya means to be confessed. As the
name of a section of the training rules, it means Entailing
confession.

1-2. Of the Four Rules that must be confessed, the first
and second rules connected with Bhikkhun are not shown.

3. There are families declared as Sekkhas
76
(i.e. in which
both husband and wife are Sotpannas (Stream-enterers)
77

and they are also in poor circumstances). With regard to
such families, which are declared as Sekkhas, and known
to be in poor circumstances, if a monk, who is not sick
and not invited beforehand, were to take foods and
edibles, and has accepted these things with his own hand,
then he should make a confession of it, saying, Brothers,
I have committed a blameworthy act, which is
unbecoming and which ought to be confessed; I confess
it.
4. There are forest monastic dwellings reputed to be
dangerous and risky (on account of robbers, etc.). If a

76
Ones who are under training
77
The Stream-enter is the First Noble person.
U JOTLA^KRA
128
monk, living in such a dwelling, who is not sick, without
informing beforehand, were to take foods and edibles,
having received these things with his own hand in the
dwelling, he should make a confession of it, saying,
Brothers, I have committed a blameworthy act, which is
unbecoming and ought to be confessed; I confess it.

THE SEVENTY-FIVE MONASTIC RULES OF
DISCIPLINE
Pacasattati Sekhiyas

The twenty-six Disciplines on Proper Behaviour
Chabbsati Srupp
The seventy-five Sekhiya Dhammas are minor precepts
regulating the conduct of the novice or the monk. These
precepts apply to his mode of dress, deportment, eating,
and so on.
1. I will wear the under robe evenly wrapped all round me
(proportionally)this discipline should be observed (by
me).
2. I will wear the upper robe evenly wrapped all round
methis discipline should be observed.
3. I will go well covered in inhabited areasthis
4. I will sit well covered in inhabited areasthis
129
5. I will go well under restraint of the senses in inhabited
6. I will sit well under restraint of the senses in inhabited
7. I will go with downcast eyes in inhabited areasthis
8. I will sit with downcast eyes in inhabited areasthis
9. I will not go with robes hitched up in inhabited areas
10. I will not sit with robes hitched up in inhabited
11. I will not go laughing loudly in inhabited areasthis
12. I will not sit laughing loudly in inhabited areasthis
13. I will go with little sound in inhabited areas (or I will
go quietly in inhabited areas) this discipline should be
observed.
14. I will sit with little sound in inhabited areas (or I will
sit quietly in inhabited areas) this discipline should be
observed.
15. I will not go about swinging my body in inhabited
16. I will not sit swinging my body in inhabited areas
17. I will not go about swinging my arms in inhabited
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130
18. I will not sit swinging my arms in inhabited areas
19. I will not go about swinging, or shaking my head in
20. I will not sit swinging, or shaking my head in
21. I will not go my arms akimbo in inhabited areasthis
22. I will not sit with my arms akimbo in inhabited
23. I will not go with my head covered in inhabited
24. I will not sit with my head covered in inhabited
25. I will not go about walking on my toes or heels in
26. I will not sit clasping my knees in inhabited

The Thirty Disciplines on Food
Tisa bhojanapaisayutt
27. I will accept alms-food appreciatively; this discipline
should be observed.
28. I will accept alms-food with my attention focused on
29. I will accept alms-food with other foods in the proper
proportion (that is, in the proportion of one part in four to
the rice); this discipline should be observed.
131
30. I will accept alms-food only up to being level with the
edge (top) of the bowl
78
; this discipline should be
observed.
31. I will eat the alms-food attentively; this discipline
should be observed.
32. I will eat the alms-food with my attention focused on
33. I will eat alms-food evenly, or methodically (without
picking or choosing); this discipline should be observed.
34. I will eat alms-food with curries in proportion; this
35. I will not eat the alms-food by working downwards
from the top of the heap; this discipline should be
observed.
36. I will not hide curries and other foods with rice in
order to get more; this discipline should be observed.
37. I will not eat curry or rice by asking for it for my own
benefit, unless I am sick; this discipline should be
observed.
38. I will not look enviously at anothers bowl; this
39. I will not take an extra-large mouthful; this discipline
should be observed.
40. I will take a round (egg-shaped) mouthful; this
41. I will not open my mouth before a piece of food is
brought to it; this discipline should be observed.

78
I will not accept alms-food heaped over the top of my bowl.
U JOTLA^KRA
132
42. I will not put all my fingers into my mouth while
43. I will not speak with my mouth full of food
79
; this
44. I will not eat by tossing lumps of food up in the air;
45. I will not eat by biting upon a lump of rice; this
46. I will not eat with my cheeks stuffed out; this
47. I will not eat while shaking my hand about (or I will
not shake my hand about while eating); this discipline
should be observed.
48. I will not eat by scattering rice about
80
( or I will not
scatter rice about while eating); this discipline should be
observed.
49. I will not eat by putting my tongue out (or I will not
stick my tongue out while eating); this discipline should be
observed.
50. I will not eat by making a champing sound, or I will
not make a champing sound while eating; this discipline
should be observed.

79
I will not speak with food in my mouth.
80
I will not eat scattering lumps of boiled rice. (BOOK OF
THE DISCIPLINE PART 3, 136)
133
51. I will not eat by making a sucking sound (the suru-
suru sound)
81
or I will not make a sucking sound while
52. I will not eat by licking my hand (or I will not lick my
fingers while eating); this discipline should be observed.
53. I will not eat by scraping the bowl with the finger (or I
will not scrape the bowl while eating); this discipline
should be observed.
54. I will not eat by licking my lips (or I will not lick my
lips while eating); this discipline should be observed.
55. I will not pick up a cup of drinking-water when my
hand is soiled with food; this discipline should be
observed.
56. I will not throw away dishwater which has rice grains
in an inhabited area; this discipline should be observed.

The Sixteen Disciplines on Teaching Dhamma
Soasa dhammadesanpaisayutt
57. I will not teach the Dhamma to someone with an
umbrella in his hand and who is not sick; this discipline
should be observed.
58. I will not teach the Dhamma to someone with a staff
(stick) in his hand and who is not sick; this discipline
should be observed.

81
I will not eat making a hissing sound(BOOK OF THE
DISCIPLINE, PART 3, 138).
U JOTLA^KRA
134
59. I will not teach the Dhamma to someone with a knife
in his hand and who is not sick; this discipline should be
observed.
60. I will not teach the Dhamma to someone with a
weapon in his hand and who is not sick; this discipline
should be observed.
61. I will not teach the Dhamma to someone who is
wearing sandals or shoes and who is not sick; this
wearing footwear and who is not sick; this discipline
should be observed.
63. I will not teach the Dhamma to someone in a vehicle
64. I will not teach the Dhamma to someone on a bed and
65. I will not teach the Dhamma to someone who sits
grasping his knees and who is not sick; this discipline
should be observed.
wearing a headwrapping (or to someone with a turban on
his head) and who is not sick; this discipline should be
observed.
67. I will not teach the Dhamma to someone with his head
covered (or to someone with his head wrapped up) and
68. While sitting on the ground, I will not teach the
Dhamma to someone who is sitting on a seat and who is
135
69. While sitting on a low seat, I will not teach the
Dhamma to someone who is sitting on a high seat and
70. While standing, I will not teach the Dhamma to
someone who is sitting and who is not sick; this discipline
should be observed.
71. While walking behind someone, I will not teach the
Dhamma to one who is walking in front of me and who is
72. While walking beside a road, I will not teach the
Dhamma to someone who is walking on a road and who is

The Three Disciplines on Excretion
Tayo Pakiak
73. I will not defecate or urinate while I am standing if I
am not sick (or I will not relieve myself while I am
standing if I am not sick); this discipline should be
observed.
74. I will not defecate, urinate or spit on green plants if I
am not sick (or I will not relieve myself or spit, if I am
not sick, on green plants); this discipline should be
observed.
75. I will not defecate, urinate or spit in water if I am not
sick (or I will not relieve myself or spit in the water if I
am not sick); this discipline should be observed.

U JOTLA^KRA
136
THE SEVEN DISPUTE-SETTLEMENTS
Satta Adhikaranasamath

The terms Adhikaraa, meaning dispute or argument or
litigation, and Samatha, meaning settlement or
pacification, together form the section of the training rules
known as the seven rules for settling monastic disputes.
For seven kinds of pacification of disputes whenever they
may arise, there are these seven kinds of settlements:
1. A verdict
82
in the presence of the disputant, should be
given
83
. (Sammukhvinayo dtabbo).
2. A verdict of mindfulness to the innocent party, should
be given. (Sativinayo dtabbo).
3. A verdict of past insanity (foolishness) of the innocent
party, should be given
84
. (Am|ha-vinayo dtabbo).
4. Acting according to What has been admitted, refers to
expiation. (Paiya kretabba).
5. Acting in accordance with The majority, refers to a
majority verdict. (Yebhuyyasik)
85
.

82
Verdict, the official decision made by a Jury in a Sangha
court of law
83
A Verdict should be given in the presence of the disputant.
84
It is possible to give a verdict of past insanity (foolishness) of
the innocent party.
85
By (the words of) a majority, a verdict should be done.
137
6. Acting in keeping with the Accuseds further
misconduct, refers to admitting an offence only after
formal interrogation. (Tassappiyasik)
86
.
7. Covering over with grass, refers to both disputants
agreeing to cover up, let go, and forget, their accusations.
(Tiavatthrako)
87
.

CONFESSION OF TRANSGRESSION
Both Junior and Senior, Monks who commit offences have
to confess them to each other.

A Junior Monks Confession of His Offences
to the Senior One

Junior Aha bhante sabb pattiyo vikaromi.
Venerable sir, I will make manifest all of my offences.

SeniorSdhu vuso sdhu.
Good, Brother, good.

JuniorAha bhante sambahul nnvatthuk sabb
pattiyo pajji. T tumham|le paidesemi.

86
By (giving a penalty) to one who has done evil, a verdict
should be done.
87
By covering over with grass
U JOTLA^KRA
138
Venerable sir, I have fallen into many offences
with various objects (matters or ways). I will confess them
in your prsence.

Senior Passasi vuso t pattiyo.
Brother, observe those offences.
Junior ma bhante passmi.
Yes, Venerable sir, I observe (them).

Senior yati vuso savareyysi.
Brother, restrain yourself next time (or in the
future).
Junior Sdhu, suhu bhante savarissmi.
Yes, Venerable sir, I will restrain myself well in
the future.
Senior Sdhu vuso sdhu.
Good, Brother, good.

A Senior Monks Confession of His Offences
to a Junior One

Senior Aha vuso sabb pattiyo vikaromi.
Brother, I will make manifest all of offences.
JuniorSdhu bhante sdhu.
Good, Venerable sir, good.

139
SeniorAha vuso sambahul nnvatthuk sabb
pattiyo pajji. T tumham|le paidesemi.
Brother, I have fallen into many offences with
various objects (matters, or ways). I will confess them in
your presence.

junior Passatha bhante t pattiyo.
Venerable sir, observe those offences.
Senior ma vuso passmi.
Yes, Brother, I do observe (them).

Junior yati bhante savareyytha.
Venerable sir, restrain yourself next time (or in the
future).
Senior Sdhu, suhu vuso savarissmi.
Yes, Brother, I will restrain myself well in the
future.
Junior Sdhu bhante sdhu.
Good, Venerable sir, good.

The Procedure Regarding with
The Agghasamodhna Parivsa,
Mnatta, and Abbhna
There are many kinds of probation, but I will show only
Agghasamodhna-Parivsa as an example.
U JOTLA^KRA
140
According to Vinayla~kra-k, by performing the
Agghasamodhna-parivsa, a probationer may remove all
Saghdisesa offences regarding the short and long times
of concealment, and different or various objects or affairs.

Agghasamodhnavasena parivse dinne aha
bhante sambahul Saghdises pattiyo pajjinti
divacaneneva vatthussa ca gottassa ca nmassa ca
pattiy ca gahitatt cirappai-cchannhi
acirappaicchannhi ca sabhgavatthukhi ca
visabhgavatthukhi ca sabbhi patthi vuhtti
dahabba. (Vinayla~kra-k, Vol 2, 252)
Parivsa-ycana
Aha bhante sambahul Saghdises pattiyo pajji.
Sambahul pattiyo ekhappaicchannyo. Sambahul
pattiyo dvhappaicchannyo. Sambahul pattiyo
thappaicchannyo. Sambahul pattiyo cat|happai-
cchyo. Sambahul pattiyo pachappaicchannyo.
Sambahul pattiyo chhappaicchannyo. Sambahul
pattiyo satthappaicchannyo. Sambahul pattiyo
ahhappaicchannyo. Sambahul pattiyo navhappai-
cchannyo. Sambahul pattiyo dashappaicchannyo.
Sambahul pattiyo ekdashappaicchannyo. Sambahul
pattiyo dvdashappaicchannyo. Sambahul pattiyo
terashappaicchannyo. Sambahul pattiyo cuddasha-
ppaicchannyo. Sambahul pattiyo pakkhappai-
cchannyo. Soha bhante Sagha tsa sambahulna
141
pattna y pattiyo pakkhappaicchannyo. Tsa
agghena samodhnaparivsa ycmi. (Tikkhattu)

Probationers Asking for Probation
(Asking for Probation in Sm)
I, your reverences, have fallen into many Saghdisesa-
offences. I have concealed some offences for one day, for
two days, for three days, for four days, for five days, for
six days, for seven days, for eight days, for nine days, for
ten days, for eleven days, for twelve days, for thirteen
days, for fourteen days, and for half a month or fifteen
days. Your reverences, some of those offences have been
concealed for half a month or fifteen days. So, I request
the Sangha the concurrent fifteen-day probation regarding
the longest time of concealment. (Repeat 3 times)

Agghasamodhna Parivsa Kammavc
Sutu me bhante Sagho. Aya Tisso bhikkhu
sambahul Saghdises pattiyo pajji. Sambahul
pattiyo ekhappaicchannyo. Sambahul pattiyo
dvhappaicchannyo. Sambahul pattiyo
thappaicchannyo. Sambahul pattiyo
cat|happaicchannyo. Sambahul pattiyo
pachappaicchannyo. Sambahul pattiyo
chhappaicchannyo. Sambahul pattiyo
satthappaicchannyo. Sambahul pattiyo
ahhappaicchannyo. Sambahul pattiyo
navhappaicchannyo. Sambahul pattiyo
U JOTLA^KRA
142
dashappaicchannyo. Sambahul pattiyo
ekdashappaicchannyo. Sambahul pattiyo
dvdashappaicchannyo. Sambahul pattiyo
terashappaicchannyo. Sambahul pattiyo
cuddashappaicchannyo. Sambahul pattiyo
pakkhappaicchannyo. so Sagha tsa sambahulna
agghena samodhnaparivsa ycati. Yadi Saghassa
pattakalla. Sagho Tissass bhikkhuno tsa
sambahulna pattna y pattiyo
pakkhappaicchannyo. Tsa agghena
samodhnaparivsa dadeyya. Es atti.

dvhappaicchannyo. Sambahul pattiyo
143
pakkhappaicchannyo. So Sagha tsa sambahulna
agghena samodhnaparivsa ycati. Sagho Tissass
bhikkhuno tsa sambahulna pattna y pattiyo
samodhnaparivsa deti. Yassyasmato khamati
Tissassa bhikkhuno tsa sambahulna pattna y
pattiyo pakkhappaicchannyo. Tsa agghena
samodhnaparivsassa dna. So tuhassa. Yassa
nakkhamati. So bhseyya.

Dutiyampi etamattha vadmi. ... Sobhseyya.
Tatiyampi etamattha vadmi. ... Sobhseyya.

Dinno Saghena Tissassa bhikkhuno tsa
sambahulna pattna y pattiyo
samodhnaparivso. Khamati Saghassa. Tasm tuh.
Evameta dhraymi.

Sangha (imposing Probation):
Venerable sirs, let the Sangha listen to me. This monk,
Tissa, has fallen into many Saghdisesa-offences, which
he has concealed for one day, for two days, for three
days, for four days, for five days, for six days, for seven
days, for eight days, for nine days, for ten days, for eleven
days, for twelve days, for thirteen days, for fourteen days,
and for half a month or fifteen days. Some of those
U JOTLA^KRA
144
offences have been concealed for half a month or fifteen
days. He is asking the Sangha for the concurrent fifteen-
day probation
88
regarding the longest time of concealment
for those offences. If it seems right to the Sangha, the
Sangha may impose the fifteen-day probation on the monk
Tissa for them. This is the motion.

days. He is asking the Sangha for concurrent fifteen-day
probation regarding the longest time of concealment for
those offences. The Sangha imposes the fifteen-day
probation on the monk Tissa for them. If the imposing of
the concurrent fifteen-day probation on the monk Tissa
for those offences regarding the longest time of
concealment, is pleasing to anyone ( of the venerables), he
should be silent; he to whom it is not pleasing should
speak.

88
Here probation had to be undergone for fifteen days, because
at least one of the offences had been concealed for this length
of time.
145
For the second time, I speak forth regarding this matter:
probation on the monk Tissa for them. If the imposing of
concealment is pleasing to anyone (of the venerables), he
speak.

For the third time, I speak forth regarding this matter:
U JOTLA^KRA
146
probation on the monk, Tissa for them. If the imposing of
concealment is pleasing to anyone (of the venerables), he
speak.

The concurrent fifteen-day probation has been imposed by
the Sangha on the monk Tissa for those offences
regarding the longest time of concealment. It is pleasing to
the Sangha, therefore it is silent. Thus do I bear it in my
mind.

Agghasamodhna
Parivsa-Samdna-rocana-Nikkhipana

Parivsa samdiymi.
Vatta samdiymi. (Tikkhattu)

cchannyo. Sambahul pattiyo pachappaicchannyo.
147
ahhappaicchannyo. Sambahul pattiyo navha-
ppaicchannyo. Sambahul pattiyo dashappai-
cchannyo. Sambahul pattiyo ekdashappaicchannyo.
Sambahul pattiyo dvdashappaicchannyo. Sambahul
pattiyo terashappaicchannyo. Sambahul pattiyo
cuddashappaicchannyo. Sambahul pattiyo pakkha-
ppaicchannyo. Soha bhante Sagha tsa
sambahulna pattna y pattiyo pakkhappai-
cchannyo. Tsa agghena samodhnaparivsa yci.
Tassa me Sagho tsa sambahulna pattna y
samodhnaparivsa adsi. Soha parivasmi.
Vedaymaha bhante. Vedayatti ma Sagho
89

dhretu. (Tikkhattu)

Parivsa nikkhipmi.
Vatta nikkhipmi. (Tikkhattu)

89
If the number of monks who listen to the declaration of the
probationer is three, the Pi word yasmanto must be used
instead of Sagho. If the number of monks who listen to the
declaration of the probationer is two, the word yasmant
must be used instead of Sagho; if the number of monks
who listen to it is one, the word yasm must be used
instead ofSagho.
U JOTLA^KRA
148
Taking, Declaring, and
Putting down the Probation
90

I take upon myself the probation; I take upon myself the
duty. (Repeat 3 times)
offences, which I have concealed for one day, for two
days, for three days, for four days, for five days, for six
days, for seven days, for eight days, for nine days, for ten
days, for eleven days, for twelve days, for thirteen days,
for fourteen days, and for half a month or fifteen days.
Some of those offences have been concealed for half a
month or fifteen days. So, I, your reverences, asked the
Sangha for concurrent fifteen-day probation regarding the
longest time of concealment for those offences. The
Sangha has imposed the concurrent fifteen-day probation
on me for them. I will now perform the concurrent
fifteen-day probation. Your reverences, I declare; Let the
Sangha bear in mind: He declared. (Repeat 3 times)

I put down the probation.
I put down the duty.

A monk, who put down the probation, must take it again
and declare before asking Mnatta.

90
The literal translation of the Pi word, Parivsa-
nikkhipana is putting down the Probation, but the actual
meaning of it is partially suspending the Probation.
149
Mnatta-ycana
pakkhappaicchannyo. Soha bhante Sagha tsa
samodhnaparivsa adsi. Soha bhante parivuttha-
parivso. Aha bhante sambahul Saghdises pattiyo
pajji appaicchannyo. Soha bhante Sagha tsa
sambahulna pattna paicchannna ca appai-
cchannna ca chratta mnatta ycmi.
(Tikkhattu)

U JOTLA^KRA
150
Asking for Mnatta

Probationer (in Sm):
I take upon myself the probation;
I take upon myself the duty.
offences, which I have concealed for one day, for two
days, for three days, for four days, for five days, for six
days, for seven days, for eight days, for nine days, for ten
days, for eleven days, for twelve days, for thirteen days,
for fourteen days, and for half a month or fifteen days.
Some of those offences have been concealed for half a
month or fifteen days. So, I, your reverences, asked the
Sangha for concurrent fifteen-day probation regarding the
longest time of concealment for those offences. The
Sangha has imposed the concurrent fifteen-day probation
on me for them. Now, your reverences, having performed
the concurrent fifteen-day probation, I ask the Sangha for
the Six-night mnatta for those concealed and revealed
offences. (Repeat 3 times)

Agghasamodna-Mnatta-Kammavc
dvhappaicchannyo. Sambahul pattiyo thappai-
cchannyo. Sambahul pattiyo cat|happaicchannyo.
Sambahul pattiyo pachappaicchannyo. Sambahul
151
pattiyo chhappaicchannyo. Sambahul pattiyo
satthappaicchannyo. Sambahul pattiyo ahhappai-
cchannyo. Sambahul pattiyo navhappaicchannyo.
Sambahul pattiyo dashappaicchannyo. Sambahul
pattiyo ekdashappaicchannyo. Sambahul pattiyo
terashappaicchannyo. Sambahul pattiyo cuddasha-
ppaicchannyo. Sambahul pattiyo pakkhappaiccha-
nnyo. so Sagha tsa sambahulna pattna y
samodhnaparivsa yci. Sagho Tissassa bhikkhuno
tsa sambahulna pattna y pattiyo
samodhnaparivsa adsi. So parivuttha-parivso. Aya
Tisso bhikkhu sambahul pattiyo appaicchannyo. So
Sagha tsa sambahulna pattna paicchannna
ca appaicchannna ca chratta mnatta ycati. Yadi
Saghassa pattakalla. Sagho Tissassa bhikkhuno tsa
sambahulna pattna paicchannna ca appaiccha-
nnna ca. chratta mnatta dadeyya. Es atti.

pattiyo ekhappaicchannyo. Sambahul pattiyo dvha-
ppaicchannyo. Sambahul pattiyo thappaicchannyo.
Sambahul pattiyo cat|happaicchannyo. Sambahul
pattiyo pachappaicchannyo. Sambahul pattiyo
chhappaicchannyo. Sambahul pattiyo sattha-
ppaicchannyo. Sambahul pattiyo ahhappaiccha-
U JOTLA^KRA
152
nnyo. Sambahul pattiyo navhappaicchannyo.
pakkhappaicchannyo. So Sagha tsa sambahulna
agghena samodhnaparivsa yci. Sagho Tissassa
pakkhappaicchannyo. Tsa agghena samodhna-
parivsa adsi. So parivuttha-parivso. Aya Tisso
bhikkhu sambahul saghdises pattiyo pajji
appaicchannyo. So Sagha tsa sambahulna
pattna paicchannna ca appaicchannna ca
chratta mnatta ycati. Sagho Tissassa bhikkhuno
tsa sambahulna pattna paicchannna ca
appaicchannna ca chratta mnatta deti.
Yassyasmato khamati Tissassa bhikkhuno tsa
sambahulna pattna paicchannna ca
appaicchannna ca chratta mnattassa dna. So
tuhassa. Yassa nakkhamati. So bhseyya.


Dinna Saghena Tissassa bhikkhuno tsa
153
appaicchannna ca chratta mnatta. Khamati
Saghassa. Tasm tuh. Evameta dhraymi.

days. He asked the Sangha for the concurrent fifteen-day
those offences. The Sangha imposed on the monk Tissa
the concurrent fifteen-day probation for them. He has
performed the probation.The many Saghdisesa
offences, which this monk Tissa, had fell into, have been
revealed through his performance of probation
91
. He is
now asking the Sangha for a six-night mnatta for those,
either concealed or revealed, offences. If it seems right to
the Sangha, the Sangha may impose the six-night mnatta
on the monk Tissa for them. This is the motion.


91
Having performed the probation, this monk, Tissa is now
asking----offences.
U JOTLA^KRA
154
days. He asked the Sangha for the concurrent fifteen-day
those offences. The Sangha imposed on the monk Tissa
the concurrent fifteen-day probation for them. He has
performed the probation. The many Saghdisesa
offences, which this monk, Tissa, fell into, have been
revealed through his performance of probation. He is now
asking the Sangha for a six-night mnatta for those, either
concealed or revealed, offences. The Sangha imposes on
the monk Tissa a six-night mnatta for those offences. If
the imposing of the six-night mnatta on the monk Tissa
for them is pleasing to anyone (of the venerables), he
speak.

Venerable sirs, let the Sangha listen to me. This monk
Tissa has fallen into many Saghdisesa-offences,
concealed for one day, for two days, for three days, for
four days, for five days, for six days, for seven days, for
eight days, for nine days, for ten days, for eleven days, for
twelve days, for thirteen days, for fourteen days, and for
half a month or fifteen days. Some of those offences have
155
been concealed for half a month or fifteen days. He asked
the Sangha for the concurrent fifteen-day probation
regarding the longest time of concealment for those
offences. The Sangha imposed on the monk Tissa the
concurrent fifteen-day probation for them. He has
revealed through his performance of probation. He is
now asking the Sangha for a six-night mnatta for those,
either concealed or revealed, offences. The Sangha
imposes on the monk Tissa a six-night mnatta for those
offences. If the imposing of the six-night mnatta on the
monk Tissa for them is pleasing to anyone (of the
venerables), he should be silent; he to whom it is not
pleasing should speak.

U JOTLA^KRA
156
offences, which this monk, Tissa, has fallen into, have
been revealed through his performance of probation. He
is now asking the Sangha for a six-night mnatta for those,
either concealed or revealed, offences. The Sangha
imposes on the monk Tissa a six-night mnatta for those
offences. If the imposing of the six-night mnatta on the
monk Tissa for them is pleasing to anyone (of the
venerables), he should be silent; he to whom it is not
pleasing should speak.

The Six-night mnatta has been imposed by the Sangha on
the monk Tissa for those either concealed or revealed
offences. It is pleasing to the Sangha, therefore it is silent.
Thus do I bear it in my mind.

Agghasamodhna
Mnatta-Samdna-rocana-Nikkhipana

Mnatta samdiymi. Vatta samdiymi.
(Tikkhattu)
157
ppaicchannyo. Sambahul pattiyo dashappaiccha-
nnyo. Sambahul pattiyo ekdashappaicchannyo.
ppaicchannyo. Soha bhante Sagha tsa
samodhnaparivsa adsi. Soha bhante parivuttha-
parivso. Aha bhante sambahul Saghdises pattiyo
pajji appaicchannyo. Soha bhante Sagha tsa
appaicchannna ca chratta mnatta yci. Tassa
me Sagho tsa sambahulna pattna
paicchannna ca appaicchannna ca chratta
mnatta adsi. Soha mnatta carmi.
Vedaymaha bhante. Vedayatti ma Sagho dhretu.
(Tikkhattu)

Mnatta nikkhipmi. Vatta nikkhipmi. (Tikkhattu)

U JOTLA^KRA
158
Putting down the Mnatta

Probationer (in Sm):
I take upon myself the mnatta; I take upon myself the
duty.
I, your reverences, has fallen into many Saghdisesa-
offences, concealed for one day, for two days, for three
days. So, I, your reverences, asked the Sangha for
concurrent fifteen-day probation regarding the longest
time of concealment for those offences. The Sangha has
imposed the concurrent fifteen-day probation on me for
them. Your reverences, I have performed the concurrent
fifteen-day probation. Having fallen into the many
offences without concealment through my performance of
probation, I asked the Sangha for the six-night mnatta for
those either concealed or revealed offences. The Sangha
imposed on me the six-night mnatta for them. I now
perform the mnatta. Your reverences, I declare; let the
I put down the mnatta;
I put down the duty.
(Repeat 3 times)
159
Probationer (in a vihra or elsewhere; in this case there
must be a minimum of four monks to whom the
declaration is made):
Before the probationer ask the Sangha for an Abbhna,
again, he must take upon and declare the mnatta.

Mnatta samdiymi.
Vatta samdiymi. (tikkhattu)

Aha bhante......Soha mnatta carmi... Vedayatti
ma Sagho dhratu. (Tikkhattu)

I take upon myself the mnatta.
I take upon myself the duty.
(Repeat 3 times)

I, your reverences,.....I now perform the mnatta.....Let the

Agghasamodhna
Abbhna-ycana
thappaicchannyo. Sambahul pattiyo cat|ha-
ppaicchannyo. Sambahul pattiyo pachappai-
cchannyo. Sambahul pattiyo chhappaicchannyo.
U JOTLA^KRA
160
Sambahul pattiyo satthappaicchannyo. Sambahul
pattiyo ahhappaicchannyo. Sambahul pattiyo
navhappaicchannyo. Sambahul pattiyo dasha-
ppaicchannyo. Sambahul pattiyo ekdasha-
ppaicchannyo. Sambahul pattiyo dvdasha-
ppaicchannyo. Sambahul pattiyo terashappai-
cchannyo. Sambahul pattiyo cuddashappaicchannyo.
Sambahul pattiyo pakkhappaicchannyo. Soha bhante
Sagha tsa sambahulna pattna y pattiyo
parivsa yci. Tassa me Sagho tsa sambahulna
agghena samodhnaparivsa adsi. Soha bhante
parivutthaparivso. Aha bhante sambahul Saghdises
pattiyo pajji appaicchannyo. Soha bhante
Sagha tsa sambahulna pattna paicchannna
ca appaicchannna ca chratta mnatta yci. Tassa
me Sagho tsa sambahulna pattna
paicchannna ca appaicchannna ca chratta
mnatta adsi. Soha bhante ciamnatto Sagha
abbhna ycmi. (Tikkhattu)

Asking for rehabilitation (Abbhna)
I, your reverences, has fallen into many Saghdisesa-
offences, concealed for one day, for two days, for three
161
days. So, your reverences, I asked the Sangha for
concurrent fifteen-day probation regarding the longest
time of concealment for those offences. The Sangha has
imposed the concurrent fifteen-day probation on me for
them. Your reverences, I have performed the concurrent
fifteen-day probation. Having fallen into the many
offences without concealment through my performance
of probation, I asked the Sangha for the six-night mnatta
for those either concealed or revealed offences. The
Sangha imposed on me the six-night mnatta for them.
Having performed the mnatta, your reverences, I now
ask the Sangha for rehabilitation. (Repeat 3 times).

Agghasamodhna
Abbhna Kammavc

dvhappaicchannyo. Sambahul pattiyo thappai-
cchannyo. Sambahul pattiyo cat|happaicchannyo.
Sambahul pattiyo pachappaicchannyo. Sambahul
pattiyo chhappaicchannyo. Sambahul pattiyo
satthappaicchannyo. Sambahul pattiyo ahhappai-
cchannyo. Sambahul pattiyo navhappaicchannyo.
U JOTLA^KRA
162
dvdashappaicchannyo. Sambahul pattiyo terasha-
ppaicchannyo. Sambahul pattiyo cuddashappai-
cchannyo. Sambahul pattiyo pakkhappaicchannyo. so
Sagha tsa sambahulna pattna y pattiyo
pakkhappaicchannyo. Tsa agghena samodhnapari-
vsa yci. Sagho Tissassa bhikkhuno tsa
sambahulna pattna y pattiyo pakkhappaiccha-
nnyo. Tsa agghena samodhnaparivsa adsi. So
parivuttha-parivso. Aya Tisso bhikkhu sambahul
pattiyo appaicchannyo. So Sagha tsa
sambahulna pattna paicchannna ca appai-
cchannna ca chratta mnatta yci. Sagho
Tissassa bhikkhuno tsa sambahulna pattna
paiccha-nnna ca appaicchannna ca. chratta
mnatta adsi. So ciamnatto Sagha abbhna
ycati. Yadi Saghassa pattakalla. Es atti.

dvhappaicchannyo. Sambahul pattiyo tha-
ppaicchannyo. Sambahul pattiyo cat|happai-
ppaicchannyo. Sambahul pattiyo dashappai-
163
cchannyo. Sambahul pattiyo ekdashappaicchannyo.
ppaicchannyo. So Sagha tsa sambahulna
agghena samodhnaparivsa yci. Sagho Tissassa
parivsa adsi. So parivuttha-parivso. Aya Tisso
bhikkhu sambahul saghdises pattiyo pajji
appaicchannyo. So Sagha tsa sambahulna
pattna paicchannna ca appaicchannna ca
chratta mnatta ycati. Sagho Tissassa bhikkhuno
tsa sambahulna pattna paicchannna ca
appaicchannna ca chratta mnatta adsi. So
ciamnatto Sagha abbhna ycati. Sagho Tissa
bhikkhu abbheti. Yassyasmato khamati Tissassa
bhikkhuno abbhna. So tuhassa. Yassa nakkhamati. So
bhseyya.


Abbhito Saghena Tisso bhikkhu. Khamati Saghassa.
Tasm tuh. Evameta dhraymi.

U JOTLA^KRA
164
Sangha (rehabilitation):
Tissa, has fallen into many Saghdisesa-offences,
92

offences, which this monk Tissa fell into, have been
revealed through his performance of probation. He asked
the Sangha for a six-night mnatta for those either
concealed or revealed offences. The Sangha imposed on
the monk Tissa the six-night mnatta for them. Having
performed the mnatta, he asks the Sangha for
rehabilitation. If it seems right to the Sangha, the Sangha
may rehabilitate the monk Tissa. This is the motion.


92
Here probation had to be undergone for fifteen days, since
this was the maximum number of days for which anyone of the
offences had been concealed.
165
revealed through his performance of probation for those
days. He asked the Sangha for a six-night mnatta for
those, either concealed or revealed, offences. The Sangha
imposed on the monk Tissa a six-night mnatta for those
offences. Having performed the mnatta, he asked the
Sangha for rehabilitation. The Sangha now rehabilitates
the monk Tissa. If the rehabilitation of the monk Tissa is
pleasing to a venerable, he should be silent; he to whom it
is not pleasing should speak
93
.


93
If there is any venerable to whom this is not pleasing, he
should speak now.
U JOTLA^KRA
166
offences. The Sangha imposed on the monk, Tissa, the
is not pleasing should speak.

167
is not pleasing should speak.

The monk Tissa has been rehabilitated by the Sangha. This
is pleasing to the Sangha, therefore it is silent. Thus do I
bear it in my mind.

U JOTLA^KRA
168
The Six Conditions for Taking Leave of
A Monk Training Program

A monk who wants to take leave of the training program
for monks needs to fulfill six conditions:
1. The wish (Citta),
2. The proclamation words (Khetta),
3. The usage of tense (Kla),
4. By the verbal action (Payoga),
5. The human being (Puggala), and
6. Immediately understanding (Vijnana)
94
.

1. The wish to return to the state of being a layman is a
very important condition for taking leave of the training
as a monk, because if a monk jokingly tells the
proclamation words about renouncing monk-hood, he will
not take leave of it.

2. The proclamation words:
The words or statements, which should be cited in the
proclamation, are:
I take leave of the Buddha (Buddha paccaakkhmi);
I take leave of the Dhamma (Dhamma paccaakkhmi);
I take leave of the Sangha (Sagha paccaakkhmi);
I take leave of the training as a monk (Sikkha
paccaakkhmi);

94
Ka~khvitara-Ahakath, 107-108
169
I take leave of the discipline (Vinaya paccaakkhmi);
I take leave of the precepts for monks (Ptimokkha
paccaakkhmi);
I take leave of the rules contained in the ordinances of the
Buddha (Uddesa paccaakkhmi);
I take leave of the preceptor (Upajjhya paccaakkhmi);
I take leave of the instructor (cariya paccaakkhmi);
I take leave of the co-resident monk or attending monk
(Saddhivihrika paccaakkhmi);
I take leave of the attendant or pupil monk (Antevsika
paccaakkhmi);
I take leave of my brother monks under the same
preceptor (Samnupajjhyaka paccaakkhmi);
I take leave of the brother monk under the same instructor
(Samncariyaka paccaakkhmi);
I take leave of the monk who practices religious duties
with others or his follow monks (Sabrahmacri
paccakkhmi);
Regard me as a house-holder (Gihti ma dhrehi);
Regard me as a layman (Upsakoti ma dhrehi);
Regard me as a monastery-attendant (rmikoti ma
dhrehi);
Regard me as a novice (Smaeroti ma dhrehi);
Regard me as a wrong viewer or an adherent of another
religion (Titthiyoti ma dhrehi);
Regard me as a follower of another religion
(Titthiyasvakoti ma dhrehi);
Regard me as a person who is not a monk (Asamaoti
ma dhrehi);
U JOTLA^KRA
170
Regard me as a person who is not a son of Sakya or is not
a true disciple of the Buddha (Asakyaputtiyoti ma
dhrehi).
A monk, who wants to return to the state of being a
layman, can use anyone of the above proclamation words
or sentences to make it clear enough for the persons
listening to know that he is giving up the state of being a
monk. However, he should use only one of the following
proclamation statements:
Regard me as a house-holder, or
Regard me as a layman, or
Regard me as a monastery-attendant, or
Regard me as a novice.

3. Proper tense to use:
The proclamation words or sentences should only be
spoken in the present tense or the imperative mode, for
example:
I take leave of the training for a monk, or
Regard me as a layman.

4. Only by the verbal action:
Only speaking the declaration oneself to take leave of the
training for a monk is the fourth condition. An indication
by bodily actions has no effect. A monk, who wishes to
return the state of being a layman, must speak to others
the proclamation words about taking leave of the training
for a monk.

171
5. The human beings (No celestial beings):
Both the person proclaiming his intention to take leave of
the training for a monk and the person receiving (or
listening to) the proclama-tion of the one who wants to
take leave of the training for a monk must be in a state of
sound mind and reasonable behavior. The person who
proclaims his intention to take leave of the training for a
monk must be in a normal state of mind. He must not be
mad, deranged, nor in such pain until he does not know
himself what is doing. And the person, who receives (or
listens to) the proclamation of one who takes leave of the
training for a monk, must also be in a normal state of
mind, that is to say neither mad, mindless , nor in intense
pain.

6. Immediately understanding:
The declaration of the one who wants to take leave of the
training for a monk must be easily and clearly understood
by the one who receives it, because the person receiving
the declaration must understand the words immediately. A
declaration in a language which the person receiving it
does not understand is unacceptable. Besides, regarding
the person, the declaration is made; that person must
understand it. If that person does not understand it, even
though other persons understand, it is unacceptable.
Therefore, the person who receives the declaration must
understand immediately what the proclaimer said.
U JOTLA^KRA
172
The Six Conditions of Renouncing
Monkhood
By Sayadaw U Slnanda

1. The wish. The person who wants to renounce monk-
hood must have a real wish to do so; if he renounces in
jest (joke), that renounciation is not valid.

2. The prescribed sentences. The sentences he uses must
be any of the prescribed sentences in the Vinaya, and not
others. The most relevant sentences for present time are;

I renounce the Training as a monk.
I renounce the Discipline.
Regard me as a novice.
Regard me as a householder.
Regard me as a layman.

3. The tense and mood of the sentences. The grammatical
tense he uses in the sentences must be the present tense or
the imperative mood, and not the past tense, etc. See the
sentences above.

4. By word of mouth. Only renouncing by word of mouth
is valid, and not by any other means. So indicating his
wish by bodily gestures, or in writing, is not valid.

173
5. The human being. The person to whom the
proclamation is made must be a human being, and not a
spirit or a deva (a celestial being). Both persons, the one
who makes the proclamation and the one to whom the
proclamation is made, must be normal human beings; they
must not be insane, or mentally deranged, or ones who are
afflicted with pain so much so that they do not know what
they are doing or saying.
6. Simultaneous understanding. The understanding of the
person to whom the proclamation is made must be
simultaneous with the uttering of the sentences; if he
understands sometime later and only after making some
thought and reconsideration, then the renounciation of
monk-hood is not valid. Only when the person to whom
the proclamation is made (or directed) understands, is the
renouncing of monk-hood valid; even if other unintended
persons understand and the person to whom the
proclamation is made (directed) does not understand, the
renouncing of monk-hood is not valid.
******************

U JOTLA^KRA
174
VARIOUS REQUISITES
(Nn-Parikkhr)

The Eight Requisites
95

The eight requisites of a Buddhist monk are:
(1) Patta, An alms-bowl,
(2, 3, 4) Ticvara, Three robes (an outer robe, an upper
robe, and an under robe),
(5) Kyabandhana, a girdle (a belt, or a cord worn about
the waist),
(6) Vsi, a razor,
(7) S|ci, a needle, and
(8) Parissvana, a water-strainer.

Patto ticvara kya-bandhana vsi s|ci ca,
Parissvanamiccete, Parikkhrha bhsit.
(Abhidhnappadpik, Gth 439)

Ticvaraca patto ca, vsi s|ci ca bandhana,
Parissvanena ahete yuttayogassa bhikkhuno.
(Slakkhandhavagga-ahkath, 184; M|lapasa-
ahakath, Vol II, 212; Majjhimapasa-ahakath, 334;
Duka-Tika, Catukka Nipta-ahakath, 380; Apadna-
ahakath, Vol I, 78; Buddhavasa-ahakath, 333)

The Seven Requisites of a Novice

95
Necessities for life of a monk
175
Notice The requisites for a Buddhist novice are seven
because a novice does not need an outer robe:
1. An alms-bowl,
2. An upper robe,
3. An under robe,
4. A girdle,
5. A razor,
6. A needle, and
7. A water-strainer.

The Nine Requisites
The nine requisites are a bed-sheet or a key including the
previous eight:
1. An almsbowl,
2. An outer robe,
3. An upper robe,
4. An under robe,
5. A girdle,
6. A razor,
7. A needle,
8. A water-strainer, and
9. A bed-sheet (Paccattharaa) or
a key (kucik).
Navaparikkhrikassa pana seyya pavisantassa
tatrahakapaccattharaa v kucik v vaati.
ahakath, Vol II, 212; Duka-Tika, Catukka Nipta-
ahakath, 380)

U JOTLA^KRA
176
The Ten Requisites
The ten requisites are a piece of cloth to sit on or a piece
of leather used as a rug including the previous nine:
(1-9) The same requisites, and
(10) A piece of cloth to sit on (Nisdana),
or a piece of leather used as a rug
(Cammakhaa).
Dasaparikkhrikassa nisdana v cammakhaa v
vaati.
ahakath, 380)

The Eleven Requisites
The eleven requisites are a walking stick or an oil-bottle
including the previous ten:
(11) A walking stick (Kattarayahi) or
an oil-bottle (Telanik).
Ekdasaparikkhrikassa pana kattarayahi v telanik v
vaati.
ahakath, 380)

The Twelve Requisites
The twelve requisites are an umbrella or a pair of shoes
(or a pair of slippers) including the previous eleven:
177
(12) An umbrella (Chatta) or
a pair of shoes (Uphana).
Dvdasaparikkhrikassa chatta v uphana v vaati.
ahakath, 380)

Of the various requisites, the eight items are things which
a Buddhist monk always needs for his daily life, and the
other additional items, a bed-sheet, a key, a piece of cloth
to sit on, a piece of leather to use as a rug, a walking stick,
an oil bottle, an umbrella, and a pair of shoes, are things
which he needs for special occasions or temporary
conditions. And also a novice needs to use the additional
requisites for proper conditions.

********************

U JOTLA^KRA
178
The Four Divine Abodes
There are Four kinds of Divine Abodes (States of well-
being) that can be sent or developed in other beings. This
may be accomplished by means of (a) location, (b)
direction, or (c) persons.
Location refers to a place, area, city, county, state,
country, and so on.
Direction refers to East, West, North, South, and so on.
Person refers to individual, group, or categories of people.
1. Loving-kindness (Mett),
2. Compassion (Karu),
3. Sympathetic joy (Mudit) and
4. Equanimity (Upekkh).

Loving-kindness
Loving-kindness is a kind of love without attachment or
craving; it is also a favor of love and good-will directed
towards all beings without any kind of discrimination.

How to Send or Develop Loving-kindness
by Means of Location
May I be free from enmity or danger; may I be free from
mental suffering; may I be free from physical suffering;
may I live happily.

179
May all beings in this monastery (building or house) be
free from enmity or danger, from mental suffering, from
physical suffering, and may they live happily.

May all beings in this area be free from enmity or danger,
from mental suffering, from physical suffering, and may
they live happily.

May all beings in this city be free from enmity or danger,
they live happily.

May all beings in this county be free from enmity or
danger, from mental suffering, from physical suffering,
and may they live happily.

May all beings in this state be free from enmity or danger,
they live happily.

May all beings in this country be free from enmity or

May all beings on the American Continent be free from
enmity or danger, from mental suffering, from physical
suffering, and may they live happily.

U JOTLA^KRA
180
May all beings on the Asian Continent be free from

May all beings on the Australian Continent be free from

May all beings on European Continent be free from

May all beings on the African Continent be free from

May all beings in this world be free from enmity or

May all beings in this universe be free from enmity or

According to Venerable Sayadaw U Slnandas teaching
about Loving-kindness,
May all beings in this building (or house) be well, happy,
and peaceful.
181
May all beings in this monastery (or temple) be well,
happy, and peaceful.
May all beings in this street (or Avenue) be well, happy,
and peaceful.
May all beings in this city be well, happy, and peaceful.
May all beings in this county be well, happy, and peaceful.
May all beings in this state be well, happy, and peaceful.
May all beings in this country be well, happy, and
peaceful.
May all beings on the American Continent be well, happy,
and peaceful.
May all beings on the Asian Continent be well, happy, and
peaceful.
May all beings on the Australian Continent be well,
May all beings on the European Continent be well, happy,
and peaceful.
May all beings on the African Continent be well, happy,
and peaceful.
May all beings in this world be well, happy, and peaceful.
May all beings in this universe be well, happy, and
peaceful.

By Means of the Ten Directions
May all beings in the eastern direction (puratthimya
disya) be well, happy, and peaceful.
U JOTLA^KRA
182
May all beings in the western direction (pacchimya
May all beings in the northern direction (uttarya disya)
be well, happy, peaceful.
May all beings in the southern direction (dakkhiya
May all beings in the southeastern direction (puratthimya
anudisya) be well, happy, and peaceful.
May all beings in the northwestern direction (pacchimya
May all beings in the northeastern direction (uttarya
May all beings in the southwestern direction (dakkhiya
May all beings in the lower direction (hehimya disya)
be well, happy, and peaceful.
May all beings in the upper direction (uparimya disya)
be well, happy, and peaceful.
May all beings in the ten directions be well, happy, and
peaceful.
Or may all beings in the ten directions be free from
enmity or danger, from mental suffering, and from
physical suffering; may they live happily.

by Way of persons
May I be free from enmity or danger; may I be free from
mental suffering; may I be free from physical suffering;
may I live happily.
183
May my teachers be free from enmity or danger, from
mental suffering, and from physical suffering; may they
live happily.
May my parents be free from enmity or danger, from
live happily.
May my relatives be free from enmity or danger, from
live happily.
May my friends be free from enmity or danger, from
live happily.
May the indifferent persons
96
be free from enmity or
danger, from mental suffering, and from physical
suffering; may they live happily.
May the unfriendly persons
97
be free from enmity or
danger, from mental suffering, and from physical
suffering; may they live happily.
May all meditators be free from enmity or danger, from
live happily.
May all beings be free from enmity or danger, from
live happily.

96
Indifferent persons mean people who are neither friends nor
enemies.
97
Unfriendly persons mean people who are enemies.
U JOTLA^KRA
184
The Eleven Benefits of
Sending or Developing Loving-kindness
If, O monks, the liberation of the mind by loving-kindness
is cultivated and developed, frequently practiced, made
ones vehicle and foundation, firmly established,
consolidated, and properly undertaken, eleven benefits
may be expected. What eleven are?
1. One sleeps in comfort;
2. One wakes in comfort;
3. One sees no bad dreams;
4. One is dear to human beings;
5. One is dear to non-human beings;
6. Devas or deities guard one;
7. Fire, poison, and weapons do not affect one;
8. Ones mind becomes easily concentrated;
9. The expression of ones face is serene;
10. One dies unconfused.
11. If one does not penetrate into the higher state
98
, he
will be born in the Brahm World.
(NUMERICAL DISCOURSES OF THE BUDDHA, 273,
THE PATH OF PURIFICATION, 331)

Mettya kho bhikkhave cetovimuttiy sevitya
bhvitya bahulkatya ynkatya vatthukatya
anuhitya paricitya susamraddhya ekdasnisas
pika~kh. Katame ekdasa? Sukha supati. Sukha

98
The fruition of Arahantship
185
paibujjhati. Na ppaka supina passati.
Manussna piyo hoti. Amanussna piyo hoti. Devat
rakkhanti. Nssa aggi v visa v sattha v kamati.
Tuvaa citta samdhiyati. Mukhavao pasdati.
Asamm|ho kla~karoti. Uttarimappaivijjhanto brahma-
lok|pago hoti. (A~guttara-Nikya, Vol. 3, 542)

COMPASSION

Compassion is sympathy for all beings in their sufferings,
with no sense of superiority over them. It has the
characteristic of developing the being able remove pain in
others.

How to Send or Develop Compassion
by Means of Location
May all suffering beings in this building, in this center, in
this area, in this city, in this county, in this state, in this
country, in this world, in this universe be free from
suffering.
May all suffering beings on the America Continent, on the
Asia Continent, on the Australia Continent, on the Europe
Continent, and on the Africa Continent be free from
suffering.

U JOTLA^KRA
186
In Directions
May all suffering beings in the eastern direction, in the
western direction, in the northern direction, in the
southern direction, in the southeastern direction, in the
northwestern, in the northeastern direction, in the
southwestern direction, in the lower direction, in the upper
direction be free from suffering.
May all suffering beings in the ten directions be free from
suffering.

by Way of persons

May I who am suffering be free from suffering.
May my teachers who are suffering be free from
suffering.
May my parents who are suffering be free from suffering.
May my relatives who are suffering be free from
suffering.
May my friends who are suffering be free from suffering.
May the indifferent persons who are suffering be free
from suffering.
May the unfriendly persons who are suffering be free
from suffering.
May all suffering beings be free from suffering.
May all fear-struck beings be free from fear.
187
May all grief-stricken beings be free from grief.

SYMPATHETIC JOY
How to Send or Develop Sympathetic Joy By Means of
Location, Direction, or By Way of Persons
Sympathetic joy is an altruistic joy in the success or
welfare of other beings.

May all beings in this building, etc., not lose the success
they have obtained.
May all beings in the eastern direction, etc., not lose the
success they have obtained.
May all beings not lose the success they have obtained.
May my teachers, parents, relatives, friends, etc., not lose
the success they have obtained.
May all beings not lose the success they have obtained.

EQUANIMITY
How to Send or Develop Equanimity
By Means of Location, Direction,or
By Way of persons
Equanimity is a state of mind that regards all beings with
impartiality, and being free from attachment and aversion.
One may pervade them with equanimity by doing thus:
All beings in this building, etc., are the owners of their
deeds (kammas).
U JOTLA^KRA
188
All beings in the eastern direction,....in the ten directions
are the owners of their deeds.
All beings are the owners of their deeds.
****************
189
The Five Things that
Should be Often Contemplated

The five things which everyone whether
man or woman, hourseholder or monk should
contemplate often are
99
:
1. Aging, or ageing,
2. Illness,
3. Death,
4. Separation from his/her loved ones, and
5. His/her own Kamma.
One should often contemplate aging as vanishing entirely
or of being weakened from the pride of youth, doing it
thus: I am sure to become old; I cannot avoid aging.
He should also often contemplate illness, doing it thus: I
am sure to become ill; I cannot avoid illness.
He should also often contemplate death, doing it thus: I
am sure to die; I cannot avoid death.
He should also often contemplate separation from his
loved ones, doing it thus: I must be separated and parted
from all that is dear and beloved to me for life or by
death.
He should also often contemplate his own Kamma, or his
good and bad deeds, doing it thus: I am the result of my
Kamma or the owner of my Kamma; I am the heir of my

99
THE BASIC TEACHINGS OF THERAVDA BUDDHISM,
137-138)
U JOTLA^KRA
190
Kamma; Kamma is my matrix; Kamma is my relative;
Kamma is my refuge. Whatever Kamma I accumulate,
good or bad, I will become heir to it.

The Five Kinds of Signless Things
in Advance
Jvita bydhi klo ca,
Dehanikkhepana gati,
Pacete jvalokasmi,
Animitt na nyare.
(SA, Vol 1, 39. JA, Vol 2, 52. Vism, Vol 1, 228)

There are Five Kinds of Signless Things. They are:
(1) The span of life, (2) the last sickness (the disease of
death), (3) the time (when one will die), (4) the place
where the body will be laid down, and (5) the existence
after death These five signless things in the living world
cannot be known in advance
100
.

100
THE BASIC TEACHINGS OF THERAVDA BUDDHISM,
136)


BY VENERABLE U SLNANDA

(Please use thick paper
for this page,

U SLNANDA
192
(A Summary)
by
Venerable Sayadaw U Slnanda


Yo ca vassasata jve, apassa udayabbaya,
Ekha jvita seyyo, passato udayabbaya.
(Dhammapada, 113)
Though one should live a hundred years without
comprehending how all things appear and disappear, yet
better, indeed, is a single days life of one who
comprehends how all things appear and disappear.

Looking for a Suitable Place
To practice meditation, you have to look first for a
suitable place. Such a place is one which offers you the
necessary seclusion for your meditation. You may find
secluded places in nature. However, when you are
meditating inside a house or building, you have to look for
the place which is most suitable for meditation and you
should then use this place for meditation each time. You
may want to put up a statue or a picture of the Buddha,
some flowers, a candle or some incense to assist your
meditation, but these items are not so important as is the
necessity for a secluded place where you can always
practice your meditation in the future.

193
Sitting Meditation: Postures
To begin your meditation, please be seated in a
comfortable posture, preferably in a cross-legged position,
and keep the upper portion of your body erect, but not
stiff or tense. There are two kinds of cross-legged
positions. The one recommended is the half lotus or easy
posture, which some teachers call Burmese posture (or
Myanmar posture). In the other position, which is called
the lotus position, one leg is put on top of the other, but in
the easy posture, one leg is put in front of the other, thus
the pressure on either leg is minimized. If either of the
cross-legged positions is still too difficult for you, you
may take any sitting posture which is comfort-table for
you. Because some comfort is necessary to continue the
practice of meditation, you may even sit on a cushion, a
chair, or a bench. Though the cross-legged position is the
ideal position for meditation, you have to decide for
yourself in which position you can best maintain your
meditation. It is important in all sitting positions that you
keep the upper portion of your body erect.
U SLNANDA
194

(sitting postures)

Forgiveness and Loving-kindness
Teachers of meditation suggest that we ask
forgiveness from those whom we may have offended by
deed, speech, or thought; forgiving others and ourselves
also clears our minds of ill-will. The practice of loving-
kindness is also beneficial in that it calms our minds down
so that we can go into Vipassan meditation smoothly. So,
before we practice Vipassan meditation, we will practice
195
forgiveness (which consists of asking forgiveness from
others, forgiving others, and forgiving ourselves), and
loving-kindness meditation.

Three Kinds of Forgiveness
There are three kinds of forgiveness: Sometimes when we
offend other beings by deed, speech, or thought, we must
ask forgiveness from them; sometimes when other beings
offend us, we may forgive them; sometimes when we
offend ourselves, we must also forgive ourselves.

By practicing forgiveness, we may remove any feelings of
guilt. We want to keep our mind pure, especially when we
are meditating, but thoughts of unforgiven offences
come to us again and again and spoil our meditation or
concentration, so forgiveness is very important for
meditators.

How to Practice Forgiveness
Fold our hands up and recite the following sentences:
Oh, honored ones who are strong in wisdom and
compassion, if by deed, speech, or thought I have
foolishly done wrong, may all forgive me.

I freely forgive anyone,
Who may have hurt or injured me.
And then,
I freely forgive myself.
U SLNANDA
196

Loving-Kindness
Loving-kindness is a kind of love, i.e., love without
attachment, craving, or lust. It is a wholesome and genuine
desire for the well-being of all beings including ourselves.
So when you practice loving-kindness and wish for yor
own happiness, saying, May I be well, happy, and
peaceful, this should not be interpreted as selfishness
because, in order to send thoughts of loving-kindness to
others, we have to generate these thoughts first in
ourselves. Also, when you send thoughts to yourself, you
can take yourself as an example. That means, when you
say, May I be well, happy, and peaceful, you think,
Just as I want to be well, happy, and peaceful, so do all
other beings. May they also be well, happy, and peaceful.
To be able to practice loving-kindness towards other
beings, you first have to practice loving-kindness towards
yourself. Then you send your thoughts to other beings.
You can send these thoughts in different ways. You can
send thoughts to all beings by location and by way of
persons.

How to Practice Loving-kindness by Location
May I be well, happy, and peaceful.
May all beings in this house, or this building be well,
May all beings in this center be well, happy, and peaceful.
May all beings in this area, be well, happy, and peaceful.
May all beings in this city be well, happy, and peaceful.
197
May all beings in this county be well, happy, and peaceful.
May all beings in this state be well, happy, and peaceful.
May all beings in this country be well, happy, and
peaceful.
May all beings in this world be well, happy, and peaceful.
May all beings in this universe be well, happy, and
peaceful.
May all beings be well, happy, and peaceful.

How to Practice Loving-kindness
by Way of Persons:

May I be well, happy, and peaceful.
May my teachers be well, happy, and peaceful.
May my parents be well, happy, and peaceful.
May my relatives be well, happy, and peaceful.
May my friends be well, happy, and peaceful.
May the indifferent persons be well, happy, and peaceful.
May the unfriendly persons be well, happy, and peaceful.
May all meditators be well, happy, and peaceful.
May all beings be well, happy, and peaceful.

May suffering ones be suffering free,
And the fear-struck fearless be.
May the grieving shed all grief,
And all beings find relief.

There are two kinds of body-postures for Vipassan
meditation. These are (1) sitting meditation and (2)
U SLNANDA
198
walking meditation. The sitting meditation has two main
objects: breathing and abdominal movements.

Sitting Meditation: Vipassan
Using Breaths as Main Object
Now focus your attention on your breathing. Keep your
mind on the tip of your nose or at the entrance of your
nostrils. When you breathe in, be mindful of your in-
coming breath for its whole duration from its beginning to
its end. When you breathe out, be mindful of your out-
going breath for its whole duration from its beginning to
its end. Breathing in and breathing out each last about
four or five seconds. Be very mindful of these breaths.

You may feel a sensation of the air at the tip of your
nose. Be mindful of it. Also concentrate on the nature of
breath, the moving nature or the supporting nature of
breath, rather than the shape or form of the breath. Try to
see the in-comig breath and out-going breath as two
separate things; not as just one and the same breath going
in and coming out. Do not let your mind follow the breath
into your body or outside the body. Your mind is like a
gatekeeper standing at the entrance, taking note of the
people going in and coming out. Do not force or strain
yourself. Just be calm and mindful and watch the breaths.
You may make a mental note when you breathe in and
when you breathe out, as in, out, in, out. Making
mental notes is just to help you keep your mind on the
object; if it interferes with your meditation, you dont
199
have to do it, but just be mindful of the object. What is
important in this meditation is mindfulness of the object at
the moment, and not the notes you make.

If your mind can be on the breaths only, that is very good.
However, the mind has a tendency to wander quite often.
So, if your mind wanders or goes else where and you are
aware of it, do not feel guilty, or do not be upset; just be
mindful of its going out, or you may say to yourself,
going out, going out, two or three times and then go
back to focusing upon the breaths.

If you see something or someone in your thoughts, be
mindful of seeing them, or you may say to yourself,
seeing, seeing, seeing, until that object disappears from
your mind; then go back to the breaths.

If you hear somebody talking in your thoughts, be mindful
of hearing them, or you may say to yourself, hearing,
hearing, hearing, and then go back to the breaths.

If you talk to someone in your thoughts, be mindful of
talking to them, or you may say to yourself, talking,
talking, talking, and then go back to the breaths.

If you speculate about something, be mindful of
speculating; if you analyze something, be mindful of
analyzing; if you make judgments, be mindful of judging.
In Vipassan meditation, you pay just bare attention to the
U SLNANDA
200
object without any additions of your own, such as
beautiful, ugly, good, bad, etc.

If you remember something in the past, be mindful of
remembering, or you may say yourself, remembering,
remembering, remembering, and then go back to the
breaths. If you think of the future and make plans, be
mindful of it, or you may say to yourself, thinking of the
future, thinking of the future, thinking of the future, or
making plans, making plans, making plans, and then go
back to the breaths.

If you become lazy, be mindful of your own laziness, or
you may say to yourself, lazy, lazy, lazy. If you feel
bored, be mindful of boredom, or you may say to
yourself, bored, bored, bored, until boredom goes away,
and then go back to the breaths.

If you have thoughts of attachment or greed, or lust, again
do not feel guilty, but be mindful of these thoughts, or
you may say to yourself, attachment, attachment,
attachment, or greed, greed, greed, or lust, lust, lust,
until they disappear, and then go back to the breaths.

If you are upset or angry for any reason, just be mindful
of that anger, or in other words, make that anger the
object of meditation. Concentrate on your anger, or you
may say to yourself, anger, anger, anger, or angry,
angry, angry, or upset, upset, upset. After some
201
moments, the anger will disappear and when it has
disappeared, go back to the breaths.

If you want to swallow your saliva, first be mindful of
intention or desire to swallow, or you may say to yourself,
intention, intention, intention, or desire, desire, desire.
Then, when you gather the saliva in your mouth, be
mindful of its gathering, or you may say to yourself,
gathering, gathering, gathering. When you swallow your
saliva, be mindful of swallowing, or you may say to
yourself, swallowing, swallowing, swallowing. Then go
back to the breaths.

If you have an itching sensation, do not scratch it right
away. Concentrate on the place of that itching and be
mindful of it, or you may say to yourself, itching,
itching, itching. In most cases, the itching will go away
after some time. When it goes away, return to the breaths.
Sometimes, the itching will not go away, but it will
become even more intense. In that case, try to go with it,
taking note of it and being aware of it as long as you can.
If you think you cannot bear it any longer, you may
scratch. But before scratching, be mindful of your
intention or desire to scratch. And, when you move your
hand to the place where you experience the itch, be
mindful of moving. Move your hand slowly, following the
movement with mindfulness. When your fingers touch the
place, you may say to yourself, touching, touching,
touching. When you scratch, you may say to yourself,
U SLNANDA
202
scratching, scratching, scratching. When you take your
hand back, you may say to yourself, taking, taking,
taking. When your hand touches your lap, knee, or other
hand again, be mindful of this touching, or you may say to
yourself, touching, touching, touching. Then go back to
the breaths.

So the breaths are the home(or main) object of your
meditation. Whenever there are no other objects to be
mindful of, you just continue with being mindful of your
breathing. If there are more prominent objects, then you
may take note of them, be aware of them, or be mindful
of them, and then go back to your breathing. Do not use
force, do not strain yourself, just calmly watch the objects,
take note of them, or be mindful of them. Do not try to
forcefully push any distractions or emotions or feelings in
the body away, just watch them and let them go by
themselves.

Sitting Meditation: Vipassan
Using Abdominal Movements as Main Object
For some people, it is difficult to concentrate on their
breath at the tips of their nose. Such people can keep their
mind on the abdomen and be mindful of the rising and
falling movements of their abdomen. When you inhale,
the abdomen extends or rises and when you exhale, it
contracts or falls. These movements the rising and
falling of the abdomen can be the main object of
meditation instead of your breathing. Keep your mind on
203
the abdomen and be very mindful of the rising movement
from its beginning to its end, and also of the falling
movement from its beginning to its end. Your mind is like
a jockey riding a horse; your mind and your abdomen are
both moving. You may even put your hand on your
abdomen to feel its rising and falling movements. After
some time, you may be able to follow these rising and
falling movements without your hand on your abdomen.
Here also, you may make mental notes as rising, falling,
rising, falling, rising, falling. The rest is the same as
for taking the breaths as your main object. The only
difference here is that you substitute movements of the
abdomen for breaths.

Walking Meditation

After you having meditated for about thirty minutes or
more, you may practice walking meditation. When you
practice Vipassan meditation, it is important to keep
mindfulness with you always. So, when you change from
sitting to standing, keep mindfulness with you. Before
standing up, be mindful of your intention or desire to
stand up. You may say to yourself, intention, intention,
intention, or desire, desire, desire. Then stand up
slowly, keeping your mind on your whole body, or saying
to yourself, standing up, standing, standing up. And
when you are standing, be mindful of standing position, or
you may say to yourself, standing, standing, standing.
U SLNANDA
204
When you walk, it is better to choose a walking path and
stay on it. Walk back and forth on it. When you walk,
walk slowly, keeping your mind on the feet or rather the
movements of your feet, being aware of at least the four
stages of each step. Also, always keep your eyes looking
downward.
In order to take a step, you first raise or lift your foot.
Keep your mind on the foot and be mindful of raising or
lifting it, or you may say to yourself, lifting, lifting,
lifting. When you move your foot forward, be mindful of
moving it, or you may say to yourself, moving, moving,
moving. When you put your foot down on the floor, be
mindful of putting it down, or just say, putting down,
putting down, putting down. Then shift your weight to
make the other step. Keep your mind on your whole body
and say, shifting, shifting, shifting. Then take the next
step, being mindful of lifting, moving, putting down your
foot, and shifting your weight. Always move slowly, keep
your eyes open, and look towards the floor about three or
four feet in front of you. Do not close your eyes, because
if you close your eyes, you may fall. Keep them open a
little and look at the floor, or look down.
205

(Walking postures)

When you reach the end of the walking space, you should
stop and be mindful of stopping, or you may say to
yourself, stopping, stopping, stopping. When you want
to turn around, be mindful of your intention or desire to
turn around, or you may say to yourself, intention,
intention, intention, or desire, desire, desire, and then
you may turn slowly. Be mindful of the turning
movement, or you may say to yourself, turning, turning,
turning. Then walk again, taking note of the different
stages in each step, as you lift, move, put down, shift your
weight, and so on, until you reach the other end of the
walking space. Stop there and be mindful of stopping.
When you turn around, be mindful of turning around and
then walk again. Also, when you walk, you should keep
your hands in front, or in back, or at your sides. Doing
U SLNANDA
206
thus, you walk back and forth until the end of the walking
period.
During retreats, eating is also done with meditation, for
everything has to be done with mindfulness. Even your
activities in the bathroom should not escape your
mindfulness.

(Hand positions during walking meditation)

Sharing of Merit
After meditation, we share merit. It is a good practice to
share merit with all beings whenever we have done
meritorious deeds.
Please share merit as follows and say, Sdhu! Sdhu!
Sdhu! at the end:

May all beings share this merit,
Which we have thus acquired.
For the acquisition of
207
All kinds of happiness.

May beings inhabiting space and earth,
Deities and others of mighty power,
Share this merit of ours!
May they long protect the teachings.

Sdhu, sdhu, sdhu.

Friday, January 4, 2008

GLOSSARY
&
INDEX

PI-ENGLISH GLOSSARY

Akle svana reciting Kammavc before atti
Akkosati to revile, to abuse
Agghasamodhna-parivsa a probation regarding the
longest time of concealment
Acelaka-vagga the section on naked ascetics
Ahamaeighth
Ahha eight days
Ahi bone
Ahimijabone-marrow
Atireka-pda more than a quarter
Atirekalbho extra acquisitions
Atthi, v.is or are
Adinndnfrom taking what is not given
[adinndnataking what is not given]
Adinndy one who takes what is not given
Addhayogo a dwelling with the roof sloping on one
side, a pent-roofed building
Adhikaraasamatha dispute-settlement
Anaa a person free from debt
Anatthya for non-profiting, for disadvantage
[anattha non-profit, disadvantage]
209
Anavajjatfaultlessness
Aniyata-dhamma indefinite rule
Anukampa updya out of compassion (for me)
Anuggaha katvout of compassion for me
Anujnmi I allow
Anumodana-vatta duty that he has to do when someone
gives a Dhamma-talk
Anusseyya I would instruct, or let me instruct
Anusiho having been instructed
Anussvana-sampatti perfection of Kammavc
Anta [anta]bowel
Antaguamesentery, a fold of peritoneal tissue which
attaches an organ, especially, the small intestine, to
the posterior wall of the abdomen
Antaravsaka an under robe
Antaryike dhamme [antaryika dhamma] the things
which are stumbling-blocks
Antevsika-vatta duty to be observed by a teacher with
regard to his pupils
Apamraepilepsy, a disease of brain which causes
sudden attacks of uncontrolled violent movement and
loss of consciousness
Apassawithout comprehending
Appaisandhik something that cannot be put together
again
Abaddha-sm an unbounded area, an area determined
by the civil authorities, or areas determined in other
ways
U JOTLA^KRA
210
Abbhna reinstation or rehabilitation of a monk who
has undergone Parivsa (provation) and Mnatta
(imposing or penance) for expiable offences or for
Saghdisesa offences
Abypajjaparamatyafor the maximum of well-being
[abypajja-paramatthe maximum of well-being]
Abrahmacariyfrom un-noble conduct (from sexual
intercourse) [abrahmacariyaun-noble conduct, or
sexual intercourse]
Abrahmacr one who commits an act of unnoble
conduct.
Abhabba-puggala one who is absolutely prohibited, or
one who is not suitable for ordination and is
absolutely prohibited from it.
Abhirammi I delight
Amumhiin that place, over there
Am|ha-vinaya a verdict of past insanity (foolishness)
of innocent party
Aya patto this alms-bowl [Ayathis, patta a
bowl, a Buddhist monks specific alms-bowl]
Arahato(Araha) to the Exalted One, to an Arahant
Arahanta-ghtaka a person who kills an Arahant
Albhya for non-receiving of gains [albha non-
receiving of gains, or not getting]
Avsya for non-residence [avsa non-residence]
Assutear
gaccheyya Let him come.
gantuka-vatta duty to be observed by novices or
monks who come as guests
211
cariya-vatta duty to be observed by pupil novices or
monks with regard to their teacher monk
cikkhitabba must tell, or should tell
pajji, pp. I have fallen
pattiyo, f, pl offences [patti offence]
ma Yes
yati next time, in the future
raika-vatta duty to be observed by novices or
monks who live in a forest
vsika-vatta duty to be observed by resident novices
or monks with regard to guest monks
vikaromi (aha) I make manifest
vuso Brother!, or Friend!
Icchpakato having overcome covetousness
Ima [ima] this
Ima ksva this robe, (Imni ksvnithese robes)
Imasmi kye in this body [kyabody]
Imassa kyassa of this body [imathis+ kyabody]
Uccra excrement
Uccsayana-mahsayanfrom high and luxurious seats
and beds [uccsayana high seat, mahsayana
luxurious bed]
Uccsayana mahsayano one who uses high and
luxurious seats and beds
Uhaheat; hot
Utu-parissaya-vinodanadispelling the danger of climate
[utuclimate+ parissayadanger, trouble+
vinodanadispelling, removal]
Uttarya anudisya in the northeastern direction
U JOTLA^KRA
212
Uttarya disya [Uttar+dis+ya] in the northern
direction
Uttarsa~ga an upper robe
Uttarimanussadhamma a state of super human,
superhuman condition, an extraordinary condition
Udayabbaya rising and disappearing
Udariyagorge, undigested food in the stomach
Uddesabhatta food given on particular occasions, or
according ot seniority, a special meal chosen by the
Sangha
Upajjhya-vatta duty to be observed by disciples, or
attending novices or monks with regard to their
preceptor
Upajjhyoa preceptor [upajjhya]
Uparimya disya in the upper direction
Upasampad as a bhikkhu, or as a monk
Uphana sandal, shoe (a pair of shoes)
Upekkh equanmity
Uposathika a meal given on an Uposatha-day (Fast
day)
Uppannna veyybdhikna painful feelings of
sickness that have arisen and are caused by a
disturbance of elements [uppannahas arisen+
veyybdhikathe appearance of painful feelings
caused by a disturbance of elements]
Ubhato-byajanaka a person who has both sex organs (a
person of both sexes)
Ullumpatu Raise me up
Ussho effort
213
Ekdasa eleven
Ekdasha eleven days
Ekha jvita a single days life
Ekha-ppaicchannyo, f. pl., adj. concealed for one day
Eta [eta] that
Eta ksva that robe (or the plural form---Etni
ksvni those robes)
Evar|p bdh such diseases
Ovda exhortation
Kattarayahi walking stick
Kappsika (robes made of) cotton
Kambala (robes made of) wool
Karsaexcrement
Kar| compassion
Ktabba (ktabba) should be done
Kyabandhana girdle, waist-band ( a belt, band, or cord
worn about the waist)
Kla the usage of tense, the tense and mood of the
sentences
Ksyacchdana putting on robes, wearing robes
Ksva [ksva] a robe
Ki nmosi? What is your name?
Kilsa eczema, a red swollen condition of the skin, an
inflammatory disease of the skin accompanied by
itching and the exudation of serious matter
Kilomakapleura, a delicate serous membrance present
each lung in mammals and folded back as a lining of
the corresponding side of the thorax (pl. pleurae)
Kucik a key
U JOTLA^KRA
214
Kuha leprosy
Kesa, [Kes, pl.] head hair, hair of the head
Kesacchedana shaving off hair of the head, cutting off
hair of the head
Ko nmo te upajjhyo? What is the name of your
preceptor?
Koseyya (robes made of) silk
Khandhakavattni duties in Mahvagga and C|avagga
Khandhakas [Khandhakavatta duty in Mahvagga
and C|avagga Khandhakas
Khetta the proclamation words, the prescribed sentences
Khea saliva
Khoma (robes made of) linen
Gaccha go (command-verb)
Gaaboil, a painful infected swelling under the skin
Gandhaperfume; odor; scent; smell
Gandha-maanausing perfumes
Gabbhaptana causing abortion
Gamika-vatta duty to be observed by traveling novices
or monks
Garukpatti a grave or heavy offence
Gahetv to take, or having taken
Gilnapaccayabhesajjaparikkhra medicine that is
suitable for the sick and is a protection for
life[gilna-paccayasuitable for sick, support for
sick+ bhesajjamedicine+ parikkhra requisite, or
necessity for protecting life]
Gtasinging; a song
Guh a cave
215
Catuttha fourth
Cat|ha four days
Cattri akarayni the four things never-to-be-done, the
four forbidden acts
Cattro nissaythe four supports, the four resources or
requisites
Cammakhaa a piece of leather used as a rug
Citta the wish, mind
Cvaraa robe [cvara]
Cuddasa fourteen
Cuddasha four days
Chaha sixth
Chatta an umbrella
Chabbsati twenty-six
Chy shadow (of a person)
Chratta six nights
Chha six days
Jantghara-vatta duty to be observed in a hot room for
stream bathing or in a sauna
Jtar|pagold
Jtar|pa rajata ppaiggahano one who accepts gold and
silver (and money)
Jvitalife
Jveshould live
Jhna absoption
atti-aparmasana not reciting the motion (atti)
[atti motion, announcement, declaration]
atti-catuttha-kamma a kamma complete with four
pronoucements including the motion (atti)
U JOTLA^KRA
216
[atti motion, catutthafourth, vc
pronouncement]
atti-sampatti perfection of the motion
hitiyfor the support
asaa gadfly
Tacapacaka five constituents ending with Taca, or a
group of five including Taca
Taco [taca] skin
Tatiyampi for the third time
Tayo, m., pl. three [ti three]
Tassappisik acting in keeping with the accusseds
further misconduct
Tlo a palmyra palm (palmyra, n. a tropical Asian fan
palm)
Tvadeva at that very moment
Ticvara three robes (an outer robe, an upper robe, and
an under robe)
Tikkhattu three times
Tihhi Stand (command-verb)
Tiavatthraka covering over with grass
Tia-salka a blade of grass or a piece of bamboo
Titthiya-pakkantaka a person who goes over to another
religion
Tiracchnagata an animal (divine snake) or a deity who
transforms himself into a man; all other beings except
human being
Tiracchnagatyapi even with a female animal
Tisaraenawith the Three Refuges [Tisaraathe Three
Refuges]
217
Tha three days
Tumha-mule in your presence
Terasha thirteen days
Tela [tela]oil
Telanik oil-bottle
Theyya-savsaka a person living in communion by
means of theft; one who takes the status of a monk
upon himself with the intention to impersonate, and
who then joins a group of monks
Dakkhiya anudisya in the southwestern direction
Daakammapunishment, penalty
Daakamma ktu to impose a punishment
Datv having given
Dant teeth [dantatooth]
Davyafor sport [davasport, play]
Dasa-vagga a group of ten monks
Dasa-smanera-pabbajja-slathe Ten Novice-Precepts
(or) the Ten Precepts for Novices
Dasaha~gehi (dasahi+a~gehi) with ten conditions or
things [dasaten+ a~ga condition or thing, a
portion, a quality]
Dasha ten days
Divasabhgho [divasabhga] the portion of the day, or a
portion of a day
Dutiyam-pi for the second time also
Dvdasha twelve days
Dvha two days
Dvedh bhinn broken into two
U JOTLA^KRA
218
Dhammadesan-paisayutta (discipline) on teaching
Dhamma, (discipline) connected with teaching
Dhamma
Dhammassa avaa disparagement of the Dhamma
Na uppdessmi I shall not set going [nanot+
uppdessmi I shall set going]
Nakhnails [nakha nail (of finger or toe)]
Naccadancing or a play
Nacca gta vdita vis|ka-dassano one who dances,
sings, plays music, and sees (or visits) shows or
entertainment
Navanta fresh butter
Navamaninth
Nava-vedan the new feeling
Navha nine days
Nn-parikkhr various requisites
Nnvatthuk, f, pl, adj.having various objects
Nsetabbo (nsetabba) should be expelled (from novice-
hood)
Nikkhipmi I put down
Nimantana a meal of which one is invited to partake
Nisdana seat, or a piece of cloth to sit on
Nissaggiya pcittiya (offence) entailing expiation with
forfeiture
Nissarana-nibbna Nibbna which is freedom (from all
suffering in the round of rebirths)
Nhru, nahru a sinew, a tendon (a thick strong cord
that connects a muscle to a bone)
219
Pasuk|lacvara pieces of cloth covered with dust; a
rag-robe
Pakkhappaicchannyo, f., pl., adj. concealed for half a
month or a fortnight, or fifteen days
Pakkhikabhatta a meal given on some day (s) of the
waxing and waning of the month
Paccattharaa bed-sheet
Pacch atti-hapanareciting atti after having recited
the Kammavc
Pacchimya anudisya in the northwestern direction
Pacchimya disya [pacchim+dis+ya] in the western
direction
Pacama fifth
Paca-vagga a group of five monks
Pacha five days
Pasikkhtraining in wisdom
Paiggahaaaccepting [paiggahafrom accepting]
Paightawarding off; protecting
Paicchdanatthafor the sake of covering
[paicchdanacovering]
Paidesemi I confess
Paisa~kh, paisa~khyahaving considered or reflected
Paisallnramatthafor the purpose of enjoying
seclusion [paisallnaseclusion, retirement+
rmaenjoying, pleasure, delight, or other
meaningsa park or a monastery]
Paisevmi I use; practice [paisevati(He/she) uses]
Paiha~khmi I shall crash out
Pahama, pathama first
U JOTLA^KRA
220
Paaka an eunuch (a man who has been castrated; one
who has an indeterminable sex form
Paupalso a withered leaf
Patiya kretabba should be acted according to
what has been admitted
Patta alms-bowl
Papphsalung, either of the 2 breathing organs in the
chest of man or certain other animals
Pabbajja novice ordination
Pabbajj as a smanera, or as a novice
Pabbjetha Please, initiate as a novice
Payoga the verbal action, word of mouth
Paripua-vsativasso (a person of) full 20 years of age,
or one who has attained a full 20 years of age
Paribhsati to abuse, to scold, to defame
Parivsa provation (the testing for concealed serious
offences or for Saghdisesa offences)
Parivsa-rocanadeclaration of probation, or accepting
probation
Parivsa-nikkhipanaputting down of probation
Parivsa-ycana asking for probation, requesting
probation
Parivsa-samdna taking of probation
Parisakkatito try
Parisa-sampatti perfection of an assembly
Parissvana water-strainer
Passatoof one who comprehends
Passatha Please, observe
Passasi t pattiyo Observe those offences
221
Passmi I observe
Passva urine
Pcittiya entailing expiation
Pidesanya confession, admission
Pipadika a meal given on the day after an Uposatha-
day
Ptiptfrom killing living beings [ptipta
killing living beings]
Ptiptone who kills living beings
Ptimokkha the monastic code of conduct
Pda a quarter
Pdraha the worth of a quarter
Ppiccho of evil desires
Prjika defeating offence, or an offence that ends
ones status as a monk
Psdikenaby gracious bodily and verbal manners or
actions [psdikagracious bodily and verbal
manner]
Psdo a tall mansion, a multi-storied building
Piacrika-vatta duty to be observed by novices or
monks who go out to collect alms
Piaptafood; a collection of alms; food received in
the alms-bowl of a Buddhist monk
Pitu-ghtaka a person who kills his father (patricide)
Pitta bile
Pihakaspleen, a small organ near the upper end of the
stomach that controls the quality of the blood supply
and produces certain blood cells
Puggala human being, an individual, a person
U JOTLA^KRA
222
Puggala-aparmasana not reciting the Pi words
(Tissassa upasampadpekkho) for ones preceptor
Puccheyya I could ask, Let me ask
Puthusil a flat rock, a solid block of stone
Pubbo [pubba] pus
Purratthimya anudisya in the southeastern direction
Puratthimya disya [puratthim+dis+ya] in the
eastern direction
Pura-vedanthe prime feeling of hunger
Purisa a man, a male
P|timutta-bhesajja urine of cattle as medicine,
fermented urine as medicine
Phala Fruit
Phita molasses
Phsuin comfort
Baddha-sm a bounded area, a boundary created by the
Sangha itself
Bandhan pavutto freed from its stalk
Buddhassa avaadisparagement of the Buddha
Brahmacariynuggahyafor furthering the noble life
[brahmacariyathe noble life, religious life+
anuggahafurthering, help, favor, assistance]
Bhagavato (Bhagav) to the Blessed One
Bha~ga (robes made of) mixed yarn of five kinds of
materials, which are linen, cotton, silk, wool, and
coarse hemp
Bhattagga-vatta a duty or duties to be observed by
novices or monks in a refectory
Bhante Venerable Sir, Honored Sir, Your reverences
223
Bhsati to speak
Bhikkhu a fully ordianed Buddhist monk
Bhikkhun a Buddhist nun, or a Buddhist priestess
Bhikkhuni-d|sako (bhikkhunid|saka)one who seduces a
Buddhist nun, a person who rapes a bhikkhun
Bhikkhunovda-vagga the section on exhorting
(instructing) Buddhist nuns or priestesses
Bhikkh|na by monks, for monks, of monks
Bhujisso a free man
Bh|taklo [bh|takla] a time to speak the facts
Bh|tagma-vagga the section on plants
Bhedeti to cause to break
Bhojana-paisayutta (discipline) on food, (discipline)
connected with food [bhojana food+
paisayutta connected with]
Bhojana-vagga the section on food
Ma me
Masaflesh
Makasaa mosquito
Magga the Path, a road, a way
Maanyafor personal charm [maanaa personal
charm, adornment, ornament]
Matthakacchinno having cut off at the crown
Matthalu~gabrain
Madyafor arrogance, pride, or conceit [mada
arrogance, pride, conceit]
Madhu honey
Manussa a human being
U JOTLA^KRA
224
M ma~k| ahosi Do not be abashed, or Do not be
ashamed (in the presence of others)
M vitthy ahosiDo not be at a loss, Do not hesitate
Mtu-ghtaka a person who kills his mother (matricide)
Mnatta penance or punishment attached the the
commission of Saghdisesa offences
Mnatta-nikkhipana putting down the Mnatta
Mnatta-ycana asking for Mnatta, requesting Mnatta
Mnatta-samdna taking Mnatta
Mnattrocanadeclaring Mnatta
Mlflowers; wreath; a garland
Ml gandha vilepana dhraa maana vibh|sano one
who wears flowers and uses perfumes and cosmetics
to beautify himself/herself
Ml-dhraawearing flowers
Micchdihiko (micchdihika) one who holds the
wrong view
Muttaurine
Mudit sympathetic joy
Musvda-vagga the section on lying
Musvdfrom telling lies [musvda telling
lies]
Musvd one who tells lies
Memy
Metabb [metabba] should be neasured
Mett loving-kindness
Methuna sexual intercourse
Medo [meda] fat
Mocanatthya in order to get free
225
Yakanaliver
Yathraha properly
Ycmi I request
Ypanyafor sustenance; for keeping up of the body;
for nourishment to maintain the body [ypana
sustenance, nourishment, keeping up of the body]
Yvajva as long as life lasts
Yvadevasimply
Yebhuyyasik acting in accordance with the majority
Yonisowisely; properly
Rajatasilver
Ratanattaya-pamapaying homage to the Three Gems
Ratana-vagga the section on treasures
Rjabhao a person in the Royal service
Rukkham|la the root of a tree
Lasik synovial fluid, synovia, a lubricating fluid
resembling the white of an egg, secreted by certain
membrance, as those of the joints
Loma, [Lom , pl.] body hair
Lohita blood
Lohituppdaka a person who harms the Buddha to the
point of shedding His blood
Vakkakidney
Vaccakui-vatta duty to be observed in a privy or a
lavatory or a rest-room
Vatthu-aparmasana not reciting the Pi word (Ngo)
for a monk-to-be
Vatthu-sampatti perfection of the person (the person to
be ordained)
U JOTLA^KRA
226
Vas grease
Vassarainy retreat
Vassasata a hundred years
Vttapawind and sun [vta+tapa=vttapa]
Vditamusic; playing music
Vsi razor
Viklabhojanfrom eating after mid-day (until dawn of
the next day [viklabhojanaeating after mid-day]
Viklabhojano (viklabhojana) one who eats after mid-
day (until next dawn)
Vijnana immediate understanding, simultaneous
understanding
Vibh|sana decoration; an ornament
Vibbh|sanyafor beautification; for ornamentation
[vibh|sanabeautification, ornamentation]
Vimokkha deliverance
Vilepana a cosmetic; an ointment
Vilepana-vibh|sanausing cosmetics to beautify
oneself
Vis|ka-dassanawitnessing (seeing) shows or
entertainments
Vihraliving
Vihro [vihra] a dwelling with a roof that slopes on
two sides
Vihis|paratiyfor the cessation of infliction of hunger
[vihisinfliction of hunger, hurting, injury,
cruelty+ uparaticessation]
Veramaabstention, abstinence, abstaining
227
Sagha-aparmasana not reciting the Pi word
(Sagho) for Sangha
Saghabhatta [Saghabhatta] a meal offered to the
Sangha
Sagha-bhedaka a person who creates a schism among
the member of the Sangha
Saghassa avaa disparagement of the Sangha
Saghi an outer robe
Savarissmi I will restrain
Savareyytha, pl. Please, restrain
Savareyysi Restrain
Sasra-vaadukkhato from suffering in the round of
rebirths
Sakala-vaa-dukkha all suffering in the round of
rebirths
Saccaklo [saccakla] a time to speak the truth
Sacchikaraatthya so that I may attain (Nibbna)
Sacicca intentionaly
Sati-vinaya a verdict of mondfulness to the innocent
party [a verdict attributing a cause of mindfulness to
the innocent party]
Satta seven
Sattama seventh
Sattha seven days
Saddhivihrika-vatta duty to be observed by a preceptor
to his disciples
Santi to have
Sapaka-vagga the section on living beings
Sappi ghee, clarified butter
U JOTLA^KRA
228
Sabbad always
Sabb, f, plur, adj. all [sabba, ti,all]
Samatisa thirty altogether[samafull+tisathirty]
Samdhi-sikkhtraining in concentration
Sampatti attainment
SampdethaTry to accomplish the Three Sikkhs
Samphassa physical contact
Sambahul, f, plur, adj. many, a lot of
Sammsambuddhathe Fully Enlightened One
Sammukh-vinaya a verdict in the presence of the
disputant
Saraagamana-samdna taking the Three Refuges
Saraadna giving the Three Refuges
Sarrabandhana bodily reconnection
Sarsapa a creeping creature [sarsapcreeping
creatures]
Salkabhatta a meal chosen by lot
Sahatogether
Sahadhammika-vagga the section on keeping disciplines
Sa (robes made of) coarse hemp
Sdhu good
Smanera a novice who keeps the 95 precepts and 14
duties, but who has not yet achieved full ordination to
the rank of bhikkhu
Sruppa proper behavior
Svanya hpana without reciting Kammavc at all,
reciting only atti, omitting or reciting badly some
Pi words, phrases, letters in Kammavc
229
Sikkh-paccakkhna taking leave of the training for a
monk
Si~ghaiksnot, the thick liquid produced in the nose
Stacold
Stassa paightyafor warding off cold
Sm-sampatti perfection of the Sm (a chapter house
for Buddhist monks)
Slasikkhtraining in morality
Ssacchinno a man with his head cut off
Sugre[sugra+e] in solitude
Suhu well
Sutu Listen to me
Surpna-vagga the section on alcohol drinks
Sur meraya majja pamdahnfrom intoxicants which
contribute to heedlessness [sur meraya majja
pamdahnaintoxicants which contribute to
heedlessness]
Surmerayamajjapy one who intoxicates drinks and
drugs, or one who drinks strong drink and
intoxicating liquor [sur intoxicating liquor,
spirituous liquor+ merayaspirits, rum, arrack (any
of various spirituous liquors distilled in the East and
Middle East from the fermented sap of toddy palms,
or from fermented molasses, rice, or other materials),
fermented liquor+ majja strong drink, spirituous
liquor, wine, spirits+ py one who drinks]
S|ci a needle
U JOTLA^KRA
230
Sekhiy Dhamm rules of discipline connected with
training [sekhiya+dhammaa rule of discipline
connected with training]
Sedo [seda] sweat
Sensanalodging and furniture
Sensana-vatta duty to be observed in a lodging, or in a
bedroom
Semha [semha] phlegm, the thick jelly-like substance
produced in the nose and throat (especially, when one
has a cold)
SeyyoIt is better.
Sosa consumption, tuberculosis of the lungs, a serious
infectious disease that attacks many parts of the body,
especially the lungs
Soasa sixteen
Hadayaheart
Hammiya a dwelling with flat roof surmounted by a
pinnacle, a large flat-roofed building
Haritatthya for becoming green
Hirikopinaa limb which would cause shame
Hehimya disya in the lower direction
HohiMay (you) be

231
INDEX
A junior monks
confession,00
A senior monks
confession,00
Agghasamodhna-Abbhna
Abbhna-ycana, 000
Asking for Rehabilitation,
000
Abhna-Kammavc, 000
Sangha (Rehabilitation,000
Agghasamodhna-Mnatta
Mnatta-ycana, 000
Asking for Mnatta,000
Mnatta-Kammavc,000
Mnatta-Samdna-
rocana-Nikkhipana, 000
Putting down the Mnatta,
000
Agghasamodhna-Parivsa
Parivsa-ycana, 000
Asking for Probation,000
Parivsa-Kammavc,000
Sangha (imposing
Probation), 000
Parivsa-Samdna,
rocana-Nikkhipana,000
Putting Down the
Probation, 000
Asking the candidate the
Questions about
stubling-blocks, 00, 000
Asking for the robes
from the teacher, 00
Calling the candidate to
come back, 00, 000
Choosing the candidates
preceptor,00
Choosing the candidates
preceptor, 000
Compassion, 000
Confession of transgression,
000
Conjunct-consonants with
vowel a, 00
Consonants with vowel a,
00
Custom for naming monks,
novices, or nuns, 00
Dvanda-Kammavc, 000
Eight Vowels, 00
Eleven benefits of
developing Loving-
kindness, 000
Eleven categories of
disqualified persons, 00
Equanimity, 000
Examples of Certificates of
Monk Ordination,000
U JOTLA^KRA
232
Five fulfilling conditions
(Paca-sampatti), 00
Five kinds of Signless things
in advance, 000
Five things that should to be
comtenplated often, 000
Giving temporary
names,00,000
Giving the Three Refuges, 00
Handing robes to a teacher,
00
How to practice forgiveness,
000
How to practice Loving-
kindness by location, 000
How to Practice Loving-
kindness by way of
persons,000
How to send or develop
Compassion by means of
location, 000
Compassion by way of
persons, 000
Compassion in directions,
000
Loving-kindness by means
of location,000
Loving-kindness by way
of persons, 000
Loving-kindness By means
of directions, 000
Instructing the candidate, 00,
000
Looking for a suitable
place, 000
Loving-kindness,
000
Nibbna, 00, 00
Ordering the candidate to go
and stand outside the
Sangha,00
Ordering the candidates to go
and stand outside the
Sangha,000
Pabbajj Ordination, 00
Paying Homage to the
Buddha, 00
Paying Homage to the Three
Gems, 00
Perfection of a person, 00
Perfection of an assembly,
00
Perfection of the
Kammavc, 00
Perfection of the motion,00
Perfection of the Sm, 00
233
Procedure of monk
ordination, 00
Requesting a monk
ordination, 00, 000
Requesting a Novice
Ordination, 00
Reciting the atti and
Kammavc, 00
Putting on robes, 00
Reflection on the use of the
Four requisites, 00
Reflection on the
repulsiveness of the
body, 00
Reply of the preceptor, 00
Requesting the permission of
the Sangha, 00, 000
Requesting the Ten novice-
precepts with the Three
Refuges, 00
Sharing merit, 000
Shaving off the hair of the
head, 00
Sitting Meditation: Posture,
000
Sitting Meditation:
Vipassan, using
Abdominal movements
as main object, 000
Sitting Meditation:
Vipassn, using Breaths
as main object, 000
Six conditions of Renouncing
monk-hood, 000
Six conditions of taking leave
of the training as a
monk, 000
Stating Ownership of the
alms-bowl and robes,00,
000
Supplementary, 000
Tacapacaka, 00
Taking the Three Refuges,
00
Taking the Ten Precepts of a
novice, 00
Ten Conditions to expel from
Novice-hood, 00
Ten Punishments, 00
The Certificate of Monk
Ordination, 00
The Certificate of Novice
Ordination, 00
The Certificate of Nun
Ordination, 00
The eight requisites, 000
The eleven requisites, 000
The Four confessions
(adimissions), 000
U JOTLA^KRA
234
The Four Divine Abodes,
000
The Four Prjika Offences,
000
The four requisites, 000
The four things not to be
done, 000
The fourteen kinds of duties,
00
The new monks special
request, 000
The Ninety-two Rules
entailing expiation, 000
The Pai Alphabet, 00
The procedure of monk
ordination for two
candidates, 000
The Section of Alcoholic
Drinks, 000
The section of Exhortation,
000
The Section of Food, 000
The Section of Keeping
Disciplines, 000
The Section of Living beings,
000
The section of Lying, 000
The Section of Naked
Ascetics,000
The section of Plants,000
The Section of Treasures,000
The Seven Dispute
Settlements, 000
The Seventy-five Monastic
Rules of Discipline,00,
000
The seven requisites for a
Novice, 000
The sixteen disciplines on
teaching Dhamma,00,
00
The ten requisites, 000
The thirty disciplines on
food, 00, 00
The Thirteen Saghdisesa
Offences, 000
The Thirty Rules Entailing
Expiation with
Forfeiture, 000
The three disciplines on
excretion, 00, 00
The Three Steps of Novice
Ordination, 00
The twelve requisites,000
The twenty-six disciplines of
proper behavior, 00, 00
The Two hundred and
twenty- seven training
rules, 000
The Two Indefinite Rules,
000
Thirty-three Consonants, 00
235

Three Sikkhs (Foot note),00
Training-rule on accepting
money, 000
Training-rule on Alms-bowl,
000
Training-rule on an Physical
Contact with a woman,
000
Training-rule on
Appropriating
community property,
000
Training-rule on Approving
schism, 000
Training-rule on a schism,
000
Training-rule on a Trifling,
000
Training-rule on asking from
unrelated lay persons,
000
Training-rule on Bathing-
robe, 000
Training-rule on Being apart
from robe, 000
Training-rule on Being
Malicious, 000
Training-rule on Extra robes,
000
Training-rule on Family-
corruption, 000
Training-rule on First robe-
fund, 000
Training-rule on Go-
between-act, 000
Training-rule on Hut-
building, 000
Training-rule on Kathina-
robe, 000
Training-rule on killing, 000
Training-rule on Kings gift
of robe, 000
Training-rule on Lewd
words, 000
Training-rule on
Medicament, 000
Training-rule on Mended
bowl, 000
Training-rule on Mixed wool
rug, 000
Training-rule on Ministering
to ones sensuality, 000
Training-rule on Monastery-
building, 000
Training-rule on Monetary
dealings, 000
Training-rule on Out-of
Season-robe, 000
Training-rule on Risky
forest-dwelling, 000
U JOTLA^KRA
236
Training-rule on Robe
material, 000
Training-rule on Second
robe-fund, 000
Training-rule on Semen-
discharge, 000
Training-rule on sexual act,
000
Training-rule on Sheeps
wool, 000
Training-rule on Silken rug,
000
Training-rule on Sitting rug,
000
Training-rule on Six-year of
Rug Service, 000
Training-rule on Snatching
Robe, 000
Training-rule on stealing,
000
Training-rule on supernormal
attainment, 000
Training-rule on the
Unandmonishable, 000
Training-rule on Trading,
000
Training0rule on Weavers,
000
Training-rule on Weaving
material, 000
Two Kinds of Ordinations,
00
Upasampad Ordination, 0
Upasampada atticatuttha
Kammavc, 00
Various Requisites, 000
Vowels in combination, 00
Walking Meditation, 000
237
REFERENCE BOOKS

1. Prjika-Pi
2. Pcittiya-Pi
3. Vinaya, Mahvagga-Pi
4. C|avagga-Pi
5. Slakkhanadhavagga-Pi
6. Dghanikya, Mahvagga-Pi
7. Pthikavagga-Pi
8. Uparipasa-Pi
9. Sayutta-Nikya, Vol. 1
10. A~guttara-Nikya, Vol. 3
11. Jtaka-Pi, Vol. 2
12. Paisambhidmagga-Pi
13. Prjikakaa-Ahakath, Vol. 1 & 2
14. Ka~khvitara-Ahakath
15. M|apasa-Ahakath, Vol. 2
16. Majjhimapasa-Ahakath
17. A~guttara-Ahakath, Vol. 2
18. Apadna-Ahakath, Vol. 1
19. Buddhavasa-Ahakath
20. Visuddhimagga, Vol. 1
21. Sratthadpan-k, Vol. 3
22. Vimativinodan-k, Vol. 2
23. Vinayla~kra-k, Vol. 1
24. Abhidhnappadpik
25. UPASAMPAD ORDINATION (Article) Edited by
Venerable U Slananda
U JOTLA^KRA
238
26..NOVICE ORDINATION By Venerable U Slnanda
27. MEDITATION INSTRUCTIONS,
VEN. U SLNANDA
28. PIMOKKHA, THE RULE FOR BUDDHIST
MONKS by Phara Ssana (Suvuhano)
29. BUDDHIST MONASTIC DISCIPLINE,
By Venerable Acharya Buddharakkhita
30. BOOK OF THE DISCIPLINE PART 1, 2, 3, 4
31.THE ENTRANCE TO THE VINAYA,
VINAYAMUKHA, VOL. III
32. THE PATH OF PURIFICATION, Bhikkhu moli
33. THE PATH OF FREEDOM (Vimuttimagga) By the
Arahant Upatissa
34. THE PATH OF DISCRIMINATION (PTS)
35. THE BASIC TEACHINGS OF THERAVDA
BUDDHISM
36. The Bikkhus Rules by Bhikku Ariyesako
37. Folk tales of Burma, Maung Htin Aung
38. THE DHAMMAPADA
A translation, NRADA
39..DICTIONARY OF THE PALI LANGUAGE
40. CONCISE PALI-ENGLISH DICTIONARY
41. PI-ENGLISH DICTIONARY (PTS)
42. The Universal BURMESE-ENGLISH DICTIONARY
18. 0denf;i,f av;aqmifygXf
19. ygwdarmufbmomDum
20. kyfyk H &Sifusifh0wf

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