"yo pana bhikkhu sañcacca pāṇaṃ jīvitā voropeyya, pācittiyaṃ."
Not to kill animals. If a bhikkhu acts with the intention to kill an animal and succeeds in killing it, he commits a pācittiya.
If a bhikkhu kills a human being, he commits the pārājika 3. Similarly, if he kills an animal, whether it is an elephant or a fly, he commits the pācittiya 61.
Remarks: This rule partly corresponds to the first of the ten precepts.
"yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ paribhuñceyya, pācittiyaṃ."
Not to use water containing living beings. If a bhikkhu drinks or uses water containing living beings, and he knows that by using this water he could kill them (by drinking it, taking a shower, washing a bowl, extinguishing a fire, etc.), he commits a pācittiya.
To prevent insects from settling or breeding in the water within a container, this water must be changed daily. Before drinking any water that could contain small insects, it must be filtered.
Remark: This rule partly corresponds to the first of the ten precepts.
"yo pana bhikkhu jānaṃ yathādhammaṃ nihatādhikaranaṃ punakammāya ukkoṭeyya, pācittiyaṃ."
Not to rebel oneself in order to re-open a solved matter. If a bhikkhu voluntarily provokes a dispute in order to rekindle a conflict that has already been settled in agreement with the vinaya, he commits a pācittiya.
Remark: The ways to settle internal conflicts in the saṃgha are dealt with in the last category of rules of the pātimokkha (the 7 adhikaraṇasamatha).
"yo pana bhikkhu bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, pācittiyaṃ."
Not to conceal a pārājika, a saṃghādisesa, or a thullaccaya. Knowing that a bhikkhu has committed a "serious fault", if a bhikkhu conceals it, he commits a pācittiya.
The offences called duṭṭhulla (serious faults) are the pārājika, the saṃghādisesa and the thullaccaya. If a bhikkhu who has committed such an offence reveals it to a second bhikkhu, the latter must declare it to another bhikkhu. Otherwise, he commits the pācittiya 64.
"yo pana bhikkhu jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā, idaṃ tasmiṃ pācittiyaṃ."
Not to integrate a person under twenty years of age into the saṃgha. If a bhikkhu knowingly integrates into the saṃgha a person who is not yet twenty years of age, counted from the day of his conception, he commits a pācittiya, the young person is not a bhikkhu and the bhikkhu who has integrated him must be reprimanded.
To define the twenty years of existence of a person, one takes into account the minimum gestation period, namely seven months. The minimum age (counted from birth) for integration of a man into the saṃgha is then nineteen years and five months. In this way, one is certain not to go beyond the minimum required age.
"yo pana bhikkhu jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya antarampi, pācittiyaṃ."
Not to travel with smugglers planning to perpetrate a fraud. Knowing that a group of merchants (or other persons) plan to elude a patrol (guard post, control point, customs, etc.), if a bhikkhu voluntarily makes a trip in the company of such persons and has agreed with them the date, time, convoy or ship, he commits a pācittiya.
"yo pana bhikkhu mātugāmena saddhiṃ saṃvidhāya ekaddhāya ekaddhānamaggaṃ paṭipajjeyya antamaso gāmantarampi pācittiyaṃ."
Not to make a trip with a woman having planned it with her. If a bhikkhu voluntarily makes a trip in the company of a woman, he commits a pācittiya.
A bhikkhu commits the pācittiya 67 when he makes a trip (of whatever length) in the company of a woman, after having arranged the journey with her. If, without having arranged it, a bhikkhu makes a trip with a woman he meets in a means of transport (vehicle, train, ship, plane, etc.), he does not commit any offence. If a woman arranges a trip with a bhikkhu who does not confirm this arrangement, the latter does not commit the offence by making a trip with this woman. It is only if the two parties have agreed on the date or time of departure that the pācittiya 67 is committed.
"yo pana bhikkhu evaṃ vadeyya "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyā" ti, so bhikkhu bhikkūhi evamassa vacanīyo mā yasmā evaṃ vadeyya, anekapariyāyenā vuso antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā ti. evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. no ce paṭinissajjeyya, pācittiyaṃ."
Not to affirm that things such as sexual pleasures are not an obstacle to the development of ariyā stage or to jhāna realisations, nor to rebirth in the deva world, when the Buddha explains that these things are precisely an obstacle to those, and not to maintain erroneous views. Those bhikkhu who hear or see another bhikkhu make statements such as these, or saying incorrect things that Buddha never taught, must tell him not to attribute such statements to Buddha, because he never taught these things. In giving him the reasons that cause obstacles to attainments or to favourable rebirths, they must tell him that this is what Buddha taught. They must tell him that such is the dhamma that must be explained to those around us. Next, they must forbid him three times in succession to renounce those words. If he retracts, he does not commit the offence. If he refuses to abandon his view, he commits a dukkaṭa.
He must then be taken into the sīmā, together with other bhikkhus, and asked again three times to abandon his views. If he retracts, he does not commit a supplementary offence. If he refuses to abandon his views, he again commits a dukkaṭa.
It is then necessary to demand him again that he abandons his view, by means of the ñatti kammavācā, up to three times in succession (unless he has abandoned his view in the meantime). If at the end of the first reading of the kammavācā, the bhikkhu does not retract, he commits again a dukkaṭa. If at the end of the second reading of the kammavācā, he does not retract, he commits a dukkaṭa. If at the end of the third reading of the kammavācā, he still does not retract, he commits le pācittiya 68.
Such a bhikkhu is placed outside the community for as long as he does not reject his erroneous views; the other bhikkhus stop frequenting him (sleeping in the same building, go to collect rice together, eat at the same table, etc.)
It is very important not to defame the teaching of Buddha through erroneous statements. For having maintained his false views, the bhikkhu who is at the origin of this rule took rebirth in the hells realm.
"yo pana bhikkhu jānaṃ tathavādinā bhikkhunā akaṭānudhammena taṃ diṭṭhissaṭṭhena saddhiṃ appaṭinissaṭṭhena saddhiṃ sambhuñceyya vā saṃvaseyya vā saha vā seyyaṃ kappeyya, pācittiyaṃ."
Not to frequent a bhikkhu who has been placed outside the community. If, with knowledge of cause, a bhikkhu does one of the following with (or for) a bhikkhu placed outside the community for refusing to reject erroneous views, he commits a pācittiya:
"samaṇuddeso pi ce evaṃ vadeyya "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā" ti, so samaṇuddeso bhikkhūhi eva massavacanīyo "māvuso samaṇuddesa evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenā vuso samaṇuddesa antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā" ti. evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo "ajjataggete āvuso samaṇuddesa naceva so bhagavā satthā apadisitabbo, yampi ca ññe samaṇuddesā labhanti bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ, sāpi te natthi, cara pire vinassā" ti. yo pana bhikkhu jānaṃ tathānāsitaṃ samaṇuddesaṃ upalāpeyya vā sapaṭṭhāpeyya vā sambhuñceyya vā saṃvaseyya vā saha vā seyyaṃ kappeyya, pācittiyaṃ."
Not to frequent a sāmaṇera who develops erroneous views. The bhikkhu who hears or sees a sāmaṇera affirm that things such as sexual pleasures are not an obstacle to the development of ariyā stage or jhāna realisations, or to rebirth in the deva world, when the Buddha explained that these things are precisely an obstacle to those, must tell him not to attribute such statements to Buddha, because he never taught such things. In giving him the reasons that cause an obstacle to attainments or to favourable rebirths, they must tell him that so did the Buddha taught, and that it is not right to defile the teachings of the dhamma with such statements. They must tell him that this is the dhamma that must be explained to those around us and that such erroneous views must be abandoned.
Afterwards, if the sāmaṇera persists in refusing to abandon his erroneous views, the bhikkhu who sees or hears this must tell him:
"From today on, no longer present Buddha as your teacher. Those persons who do not reject their erroneous views are not worthy of being disciples of Buddha. You are not allowed to sleep in the same building- or under the same roof, or between the same walls – as another sāmaṇera or a bhikkhu; not even the two or three nights allowed to the laity (see the pācittiya 5). Do as you wish, if this pleases you, destroy yourself!"
The bhikkhu who, with knowledge of cause, does any of the following with (or for) a sāmaṇera who has been banished from the community, commits the pācittiya 70:
A bhikkhu commits the pācittiya 70 if he does any of the things mentioned above with any of these three types of sāmaṇera:
Origin: Texts in Burmese language
Translator (Burmese to French): Monk Dhamma Sāmi
Date of translation: 2000
Translator (French to English: Thierry Lambrou
Date of translation (into English): 2002
Update: 2005, June the 19th