Three Thousand Rules of Conduct for Bhikkhus (大比丘三千威儀)

The Three Thousand Rules of Conduct for Great Bhikkhus, Volume 2

Translation by An Shigao, Tripitaka Master from Parthia, Later Han Dynasty

The Twelve Dhuta Practices:

1. Do not accept invitations to meals. Go on alms round daily, and do not accept a share of food or money from the monastic community.

2. Dwell in the mountains, not in people's houses, towns, or villages.

3. Do not ask anyone for robes or clothing. If someone offers robes or clothing, do not accept them. Only take discarded cloth from charnel grounds, mend it, and wear it.

4. Dwell in open fields or under trees.

5. Eat only one meal a day. This is also called *sanghasanni*.

6. Do not lie down day or night, but remain seated. When sleepiness comes, get up and walk in meditation. This is also called *sannisaya*.

7. Possess only three robes. Have no extra clothing and do not sleep under blankets.

8. Dwell in charnel grounds, not in monasteries or among people. Meditate while gazing upon the bones of the dead, seeking the Way.

9. Desire only to dwell alone, not wishing to see people or to sleep alongside others.

10. Eat fruits first, then the main meal. After the meal, do not eat fruit again.

11. Desire only to sleep in the open, not under trees or in shelters.

12. Do not eat meat, nor consume ghee. Do not anoint the body with sesame oil.

There are twenty-five purposes for carrying a monk's staff:

First, to avoid harming living creatures on the ground. Second, to support oneself in old age. Third, for alms-seeking. Fourth, when entering or leaving a place with Buddha images, do not let the staff make noise. Fifth, do not carry the staff into an assembly. Sixth, do not carry the staff out after midday. Seventh, do not carry it over the shoulder. Eighth, do not rest it across the shoulder with hands hanging from both ends. Ninth, do not swing it back and forth in hand. Tenth, do not take the staff into the latrine. Eleventh, if three teachers have already taken their staffs out, do not take yours out after them. Twelfth, if four people are walking together and one has already taken a staff out, do not take yours out to follow. Thirteenth, when at a donor's home, the staff should not leave your side. Fourteenth, when arriving at someone's door, cough three times; if no one comes out, you should leave and go elsewhere. Fifteenth, if someone does come out, you should hold the staff under your left arm. Sixteenth, when the staff is indoors, do not let it touch the ground. Seventeenth, it should be placed near your own bed. Eighteenth, it should be wiped clean. Nineteenth, do not let the head of the staff become dirty or worn. Twentieth, when about to take the staff out, it should be received from a novice or a layperson. Twenty-first, when staying overnight at the home of a sick person, you may keep the staff in the evening. Twenty-second, when seeing someone off on a long journey, you may keep the staff in the evening. Twenty-third, when invited to travel and stay overnight, you may keep the staff in the evening. Twenty-fourth, when traveling to remote places, you may keep the staff in the evening. Twenty-fifth, always keep it close to yourself; do not point at people or draw characters on the ground with it.

A lay devotee should visit the home of another lay devotee only for five reasons: First, as a messenger for the monastic community. Second, to collect alms. Third, to offer support in times of difficulty. Fourth, to accept an invitation for a meal. Fifth, to attend to sickness or death. For all other reasons, one should not go.

A monk should observe five principles when teaching the Dharma to a laywoman:

First, if a laywoman comes holding a child to ask about the Dharma, the monk should not harbor lustful thoughts while speaking to her.

Second, if lustful thoughts arise, he must not reach out to take the child and play with it.

Third, he must not pull her to sit beside him.

Fourth, if a laywoman asks a monk to teach the Dharma concerning sesame oil and other such matters, she should have a man bring a willow twig to the monk. If the monk takes the willow twig from the man’s hand, it is proper; he should not teach otherwise.

Fifth, if a layman and a laywoman come together to ask about the Dharma, and the layman leaves first, the monk should also depart. If he does not, it is improper.

A newly arrived monk has ten duties:

First, after paying respects to the Buddha, he should step back and ask the senior monk his name, how many monks are in the community, and the daily schedule and names.

Second, he should bow to the senior monks and greet the junior ones.

Third, he must not ask where others are staying.

Fourth, if someone provides him with a bed, mat, or bedding, he must not criticize whether it is good or poor.

Fifth, he should seek a teacher for guidance.

Sixth, he should also make offerings.

Seventh, he must not disparage the scriptures.

Eighth, he must not come and go as he pleases.

Ninth, if he wishes to sweep the pagoda, he should inform the monastery supervisor.

Tenth, when leaving, if he has bedding, he should entrust it to the host.

There are five more things to observe: First, you should be mindful of all community matters. Second, you must not use the monastery's pure water carelessly. Third, you must not go to people's homes without good reason. Fourth, you must not act contrary to the rules. Fifth, you must not step over the monastery's boundary markers.

When a new monk arrives, treat him with ten considerations:

First, offer him a place to stay. Second, provide what he needs. Third, visit him morning and evening to ask how he is. Fourth, tell him about the local customs. Fifth, teach him what to avoid. Sixth, show him where to go for alms. Seventh, explain the monastic rules. Eighth, tell him what food is acceptable. Ninth, inform him of the officials' prohibitions. Tenth, advise him on where it is safe to go and where it is not, regarding thieves and robbers.

When a newly arrived monk wishes to approach a senior practitioner to take refuge and accept him as his guiding teacher, he should first declare: "I am so-and-so, having left my three former teachers, each at a distance of such-and-such miles. Now I have come here alone, originally intending to study, but encountering unrest in the kingdom, I have arrived here. Now I take refuge in you, venerable one, and ask you to be my guiding teacher. Because I take refuge in you, please accept me as your disciple. I will dwell together with you as your disciple, rely on you and live with you as your disciple. You, venerable one, should, for the sake of the Dharma, become my guiding teacher." Having said this, he bows with his head touching the ground and adds: "Teacher! For the sake of the Three Jewels, having accepted me as your disciple, you should teach me the methods of conduct in all activities. If anyone strongly disputes with me, you, teacher, will have me as your disciple. Whether you, teacher, or I wish to depart or stay, both are free. If I leave and later return from that place, you, teacher, should still accept me as your disciple." This is spoken three times.

The teacher should then respond: "Venerable so-and-so, listen to what I now say, so that you may attain the Way. Always act according to the Buddha's words: guard the precepts, practice patience, be diligent, concentrate single-mindedly on the Way, cultivate wisdom, restrain body, speech, and mind to extinguish poisons, and devote yourself to the threefold practice. Having become a disciple of the Buddha, do not dwell on worldly affairs. If you can practice according to the Dharma, you will certainly attain the Way and transcend the world." After speaking, the disciple rises, bows, places his head at the teacher's feet, then departs to fetch his robes and bowl and present them to the teacher.

If a monk receives robes and bowl—the three robes—the guiding teacher monk should first declare any loss, damage, or destruction due to water, fire, thieves, or other causes. The monk first takes refuge, saying: "Wise and venerable one! Practicing wisdom and pure precepts, these are my three teachers." Having stated the reason three times, he then presents the bowl or robes to the teacher. The teacher then gives instruction: "Venerable so-and-so, listen! Humans have six senses; guard them, be mindful, keep them pure. Although worldly cleanliness exists, it cannot reach true purity. Those who walk the path of wisdom should guard inner and outer purity—free from defilement, free from leakage, with inner and outer in harmony. This is how one attains the pure path. Therefore, rely on this, uphold this, guard this. As for the bowl: rely on it, say its name, hold it, look at it, wear it at proper times, wash it. Monk, just as a worldly person enjoys bathing, perfumes, clothes, and bedding, yet may still experience bodily discomfort or mental unrest—even if he has pleasing but torn garments, without proper provisions he cannot attain stability. Nor can he reach the path of the wise. If a bowl leaks, becomes damp, is eaten by insects, or rots—like a body with one part festering—from this comes unrest, and one cannot reach the path of the wise. Like a body with a sore eaten by insects, whether painful or itchy—from this comes unrest, and one cannot reach the path of the wise. From beginning to end, rely on, guard, and cleanse inner and outer purity. This eliminates greed and reduces desires, leading to the purity of the noble ones. This is the matter of reliance."

When a teacher guides a disciple, there are fifteen responsibilities:

First, when the monastic community gathers, teach them to observe proper conduct toward both seniors and juniors.

Second, if the monastic community issues an instruction, teach them not to violate it.

Third, teach them to follow the guidance of the community, both seniors and juniors.

Fourth, teach them to be respectful.

Fifth, inform them of local customs and taboos, what is appropriate to eat and what is not.

Sixth, tell them where to seek alms—which places are suitable and which are not.

Seventh, if there is danger from bandits or thieves, show them where to escape and where not to go.

Eighth, if they are sick, care for them and attend to their needs.

Ninth, if their robes or bedding are damaged, provide replacements.

Tenth, if they wish to leave or stay, do not obstruct them.

Eleventh, be attentive to their feelings and needs.

Twelfth, adapt to their circumstances and support their dwelling.

Thirteenth, when they come with questions, answer them courteously.

Fourteenth, when tasks like sweeping or sprinkling water arise, always be humble and yielding.

Fifteenth, if they make a mistake, do not say, "I will no longer speak with you."

These are the duties of a guiding teacher.

A disciple should serve their teacher in five ways: First, visit them often. Second, when arriving at their door, knock three times. Third, upon entering, bow respectfully. Fourth, kneel and inquire about their well-being. Fifth, when leaving, step out through the door.

There are five things to do: First, go to greet the teacher morning and evening. Second, when the teacher calls, put on the robe and go to respond; do not go in barefoot or wearing only sandals. Third, sweep the floor, prepare water for washing, and tidy the bed and mat. Fourth, if you have something to do or need to go out, you must inform the teacher. Fifth, when going to receive teachings or ask for explanations, do not hesitate or be afraid, whether you understand or not. These are the five practices for relying on and following a teacher.

A wise monk should not keep seven types of medicine: first, medicine to suppress hunger; second, medicine to aid digestion; third, medicine to induce vomiting or purging; fourth, medicine to enhance strength or vitality; fifth, medicine for long-term consumption; sixth, poisonous medicine; seventh, medicine for wounds from weapons. If one is not ill, one should not take any medicine at all, nor should one give it to others to take—doing so is a transgression.

When a monk wishes to train a novice, he must fulfill five conditions: First, he must be well-versed in the Four Āgamas. Second, he must understand the precepts. Third, he must know the scriptures. Fourth, he must possess wisdom. Fifth, he must have virtue.

There are five essential qualities to possess: First, one must uphold the precepts. Second, one must not violate the precepts. Third, one must be able to understand the scriptures. Fourth, one must practice patience. Fifth, one must maintain self-discipline in all matters. Only one who embodies these qualities is fit to ordain a novice monk. If one does not fully understand these, one should not ordain a novice.

When a monk has a novice under his care, he should teach him to observe five principles:

First, when the novice is engaged in community duties and has not yet finished, do not call him away or give him other tasks.

Second, do not instruct the novice to seek out the faults or shortcomings of other practitioners.

Third, do not place blind trust in the novice's words.

Fourth, do not scold the novice loudly in front of the assembly.

Fifth, do not assign him tasks alone; he should be given duties that serve the community.

A monk should not share living quarters with a novice under three circumstances: first, if the novice is exceptionally attractive; second, if the monk feels anger upon seeing him; third, if the novice is ill.

Three things should be driven away: First, claiming that breaking precepts is not a fault; Second, denying the existence of the Buddha, the Dharma, and the Sangha; Third, speaking to others about the good or bad qualities of one’s teacher or preceptor.

If you need to travel far and entrust a novice monk to someone else, there are five things to observe:

First, ask the novice: "Is this person acceptable to you?" Second, ask the person: "Will you be able to treat the novice in a satisfactory manner?" Third, if the person scolds or rebukes the novice, the novice must not say, "You are not my teacher—you have no right to scold me." Fourth, the novice should serve the person as if serving me. Fifth, if the person teaches you properly, you must not abandon them.

When bringing a novice monk to another master for temporary lodging, there are five matters to be agreed upon: First, he must be taught to bow respectfully; second, he must be taught to take refuge; third, you must say, "Treat my novice as your own novice"; fourth, when I return from my journey, he shall be returned to me; fifth, if I pass away, he shall remain under your care.

When entrusted with a novice monk, there are five things to do: First, teach him to read the scriptures. Second, teach him not to break the precepts. Third, teach him to follow the community in daily activities. Fourth, teach him the proper way to walk. Fifth, teach him to respect everyone.

When the monastic community eats a meal, there are five rules to follow:

First, do not sit down before the senior monks have taken their seats. Second, do not receive your bowl before the senior monks have received theirs. Third, do not begin eating before the senior monks have started. Fourth, do not stop eating before the senior monks have finished. Fifth, do not rise from your seat before the senior monks have stood up.

When receiving the alms bowl, there are five things to observe: First, hold the towel and receive the bowl together. Second, the bowl should be six inches wide. Third, hold the towel and place the bowl on the stand or table leg. Fourth, keep the knees apart. Fifth, do not let the elbows leave the knees.

Furthermore, there are five things to observe: First, once you have received the food, do not set it aside. Second, do not look around wildly or glance left and right. Third, if you have set it aside, you should receive it again from the senior monk. Fourth, if it is not offered, do not take it to eat. Fifth, if someone has previously had difficulties with you, you should make appropriate arrangements yourself or call someone on your own behalf.

Furthermore, there are five things to observe: First, do not carry anything in your left or right hand. Second, do not shout loudly to ask for something. Third, when handing a bowl to someone, look at the bowl and the person receiving it. Fourth, when handing over the bowl, place your right hand on top of it. Fifth, take good care of what you have received.

There are five more things to observe: First, when someone comes to give you something, if their hand comes near, you should wash your hands again. Second, do not place food directly from the serving dish into your bowl. Third, if you see something you dislike, you should not eat it, but also do not let those around you know. Fourth, do not spit in front of the senior monk while eating. Fifth, do not eat what should not be eaten; doing so is a fault.

There are five more things to remember: First, do not use your hands to wipe your face or eyes. Second, if your left hand is soiled, do not bring it near your right hand. Third, if your hands are soiled, do not touch the water in your alms bowl. Fourth, do not use soiled hands to adjust your monastic robe. Fifth, do not use a hand towel to wipe greasy hands.

There are five more rules to follow: First, the bowl must be placed properly in front of you; if it is not placed correctly, do not eat from it. Second, if any food has fallen to the ground, do not pick it up and eat it. Third, if someone comes to offer more food, always use your finger to gently tap the bowl to indicate acceptance. Fourth, do not eat if you cannot see where the food is coming from. Fifth, do not taste the food before it is properly served to you.

There are five additional points: First, while eating, one must not pass wind while seated. Second, before finishing the meal, one must not spit on the ground in front. Third, if one urgently needs to spit, spit under one's shoes. Fourth, after washing one's hands, one must not touch one's shoes again. Fifth, if one has touched one's shoes and knows one's hands are dirty, one must not wipe them and then touch the monastic robe. These are the forty rules regarding meals.

There are five things to observe when eating and washing up: First, do not rub your hands on the cup. Second, do not pick at your mouth with your fingers. Third, do not blow your nose or spit heavily into the bowl. Fourth, when rinsing your mouth, do not spit food back into the bowl. Fifth, do not shake your hands vigorously and splash those around you.

There are five more things to remember: First, when handing someone a towel, do not hand it loosely; first warm it by rubbing it with your hands. Second, do not shake off the wet parts to get a dry spot. Third, do not wipe your face, eyes, or mouth with your hands. Fourth, do not say, "I have my own," and refuse to take it when offered. Fifth, always use it properly.

Furthermore, there are five things to observe: First, after drying your hands, you should immediately fold the cloth on your lap. Second, after doing so, you should adjust your robe properly, not letting it hang loosely to either side. Third, while washing after leaving your seat, you should not scold or order others to come. Fourth, when receiving offerings, you should not speak carelessly. Fifth, while offerings are still being presented, you should not rise without reason.

Furthermore, there are five things to observe: First, when an elder is explaining the sutra to a donor, one should sit upright and listen attentively. Second, if one urgently needs to leave to attend to community affairs, one should inform the monastery steward. Third, if one must go east or west on an errand, one should tell the junior monks. Fourth, if one receives a share of money, it should be properly stored away. Fifth, when returning something or entrusting it to someone, one must not push it with the foot or toss it from a distance.

There are ten matters concerning the meal, and failing to observe them properly on all sides is a fault:

First, one should observe whether the senior monk has received his bowl or not. Second, one should observe whether the food is set before the senior monk or not. Third, one should observe the same for the junior monk. Fourth, when everyone is eating, one should observe again: if the senior monk’s portion is insufficient, one should call for more before it runs out. Fifth, one should observe the same for the junior monk. Sixth, if the meal is not yet finished, one should pause and observe what the senior monk might need. Seventh, one should observe the same for the junior monk. Eighth, one should observe whether the senior monk has finished or not; if one has finished first, one should hold what remains before oneself and not sit idly watching others. Ninth, one should observe the same for the junior monk. Tenth, one should not take the bowl first; one should arrange it and wait for others.

A monk handling the alms bowl and washing basin must observe twenty-five rules:

1. Do not touch the bowl's rim with unclean hands. 2. Do not touch the bowl's lid with unclean hands. 3. Do not touch the front opening of the bowl with unclean hands. 4. Do not add water to the basin with unclean hands. 5. Do not touch the front neck of the bowl with unclean hands. 6. Always hold the basin from the bottom, supporting it with both hands. 7. If water is scarce, wash your hands thoroughly with a small amount. 8. When pouring out used water, return it properly and rinse the basin well. 9. Before adding fresh washing water, rinse the basin three times to clean it. 10. When filling the basin with water, change the water three times until it is full before bringing it in. 11. When carrying it in, do not stand in the middle of the path. 12. Place it in a secluded spot. 13. Always keep a branch or support underneath it. 14. Place the lid properly on top. 15. Fill the basin with water the night before and keep it full. 16. Do not drag the washing basin, making noise. 17. Do not let the upper edge become dirty. 18. Do not let leftover food remain inside. 19. Discard unclean water. 20. Do not throw water far away; pour it out gently by hand. 21. First wash the basin thoroughly, inside and out. 22. If your hands are unclean while holding the basin, do not pause to rinse your mouth. 23. If your hands are dirty while holding the basin, do not wipe them on the bowl or its rim. 24. Do not use water from near the stove to wash the alms bowl. 25. Rinse both the inside and outside three times with fresh water before bringing it in.

When placing the alms bowl into the basin, do not drop it in forcefully, making noise.

When using a hand towel, there are five things to keep in mind: First, wipe the upper and lower parts of your head. Second, use one end to wipe your hands and the other end to wipe your face and eyes. Third, do not use it to wipe your nose. Fourth, if it becomes soiled or greasy, wash it immediately. Fifth, do not use it to wipe your body; when bathing, each person should have their own towel.

When wearing the monastic robe, there are five rules for handling the hand towel:

1. Do not let the ends of the towel hang down visibly. 2. Do not use a white towel. 3. The towel should be dyed a dark, faded color. 4. Do not use it to wipe your face. 5. During meals, it should be spread over your lap. After eating, it should be removed. If it is not removed, and someone comes to pay respects or you need to stand up, first fold it and put it away.

There are seven types of monks who should not be assigned the duties of monastery steward or daily supervisor:

1. Those who are elderly and unable to manage tasks. 2. Those with skin diseases or unclean sores. 3. Those who have been ill for a long time and are extremely weak. 4. Those whom the community has assigned to care for the sick. 5. Elders on their designated day of rest. 6. Those serving as advisors or mentors. 7. Those already acting as annual stewards.

These seven should not be given these duties. If someone is forced to take them on against their will, they should not be criticized or questioned. This practice is a precious treasure for future generations.

The monk in charge of the alms bowl, Mopoli, should practice one hundred and sixty virtues. The monk in charge of the month should practice sixty virtues. The monk in charge of the day should practice ten virtues. The monk in charge of discipline should practice thirty virtues. The monk in charge of the year should practice ten virtues.

If these five monks practice as described above, they will in time reach the unconditioned path of liberation from the world.

The alms bowl of a monk carries fifteen virtues:

First, it is for the sake of the Buddha. Second, it is for the sake of the Dharma. Third, it is for the sake of the Sangha of monks. Fourth, one should cherish the possessions of the assembly. Fifth, one should cherish the possessions of the monastery community. Sixth, one should cherish the possessions of the monastic Sangha. Seventh, one should understand the affairs of the Buddha. Eighth, one should understand the affairs of the monastery community. Ninth, one should understand the affairs of the monastic Sangha. Tenth, one must not mix the property of the stupa with the property of the monastery community. Eleventh, one must not mix the property of the stupa with the property of the monastic Sangha. Twelfth, one must not mix the property of the monastery community with the property of the stupa. Thirteenth, one must not mix the property of the monastery community with the property of the monastic Sangha. Fourteenth, one must not mix the property of the monastic Sangha with the property of the stupa. Fifteenth, one must not mix the property of the monastic Sangha with the property of the monastery community.

Within the property of the monastic community, there are fifteen virtues to uphold:

First, when you wish to undertake any task, you must inform and seek the consent of the assembly.

Second, you must not seize or withhold community property for your own private use.

Third, you must not use community belongings to personally benefit your close friends or relatives.

Fourth, you must not secretly take community resources and use them for personal offerings or under your own name.

Fifth, you should regularly care for and maintain the community's bedding and furnishings.

Sixth, if anyone falls ill, you should attend to them and provide whatever they need.

Seventh, you should respect and look after the community of monks.

Eighth, when preparing meals for the monks, ensure they are clean and pure.

Ninth, you should act in accordance with the principles of the Brahmins.

Tenth, serve with the same reverence as one would serve the gods.

Eleventh, do not give in to personal anger or delight.

Twelfth, to maintain purity, do not expose your body while working near the stove.

Thirteenth, in the evening, you should personally check the doors and gates, ensuring all the monks' doors are closed. If you encounter a stranger, do not immediately scold them; instead, ask, "Are you a monastic?" If permitted, wait until the next day to address the matter.

Fourteenth, do not sweep cold things onto hot surfaces.

Fifteenth, do not sweep hot things onto cold surfaces.

These are the fifteen practices.

The Dining Hall Supervisor should observe twenty-five virtues during mealtime in the dining hall:

1. After the empty bowls have been set out, you should personally walk around and inspect them to ensure they are all clean. 2. Do not set out empty bowls before the proper time. 3. When the senior monks have their assigned portions, they should be served first. 4. All distributions should be handed to the novices or lay attendants for serving. 5. When the three senior teachers are present, do not take extra portions for yourself. 6. When dividing portions, ensure they are equal for all. 7. When distributing rice, use your own hands to make sure it is evenly portioned. 8. When serving soup, stir the ladle three times before scooping. 9. Ensure the broth and solids are well mixed. 10. Do not serve soup directly from the pot into someone's bowl; first transfer it to a serving vessel. 11. While distributing food, do not engage in idle talk or laughter. 12. Do not shout from a distance for someone to bring something. 13. If someone in the assembly does not wish to have soup, offer them a suitable alternative. 14. If there is disagreement among the assembly, do not scold or rebuke anyone in the dining area. 15. Be attentive to caring for those who are ill. 16. If someone brings food during mealtime, distribute it immediately; do not say to save it for later. 17. Promptly replenish the soup when needed. 18. Promptly replenish the rice in the central serving vessel when it runs low. 19. Do not pause midway and stand staring at the monks. 20. Do not leave the assembly and walk out in front of them. 21. After everyone has eaten, check what is lacking and see how much more is needed to replenish. 22. Do not stand and loudly order others to clear away the utensils. 23. When covering or storing items, do so quietly without making noise; do not discard things on the ground. 24. Instruct others to prepare in advance: brooms, washing water, and hand towels. 25. Stay until the monks have finished their meal and the blessings have been recited, then announce the completion before leaving.

The kitchen has twenty-five virtues:

1. Serve the monastic community with utmost patience and forbearance. 2. Practice the Dharma with respect, treating everyone equally regardless of status. 3. If someone asks for something, give whatever you have; do not refuse by saying you have nothing. 4. Rise early and ensure everything is prepared. 5. When sending someone on an errand to buy something, do not give it away as alms. 6. When calling someone, do not shout loudly from a distance. 7. In all activities, avoid making loud noises with utensils. 8. Always consider others' wishes; do not act willfully or forcefully. 9. If someone brings food or other offerings, inform the community so they may receive blessings; do not accept it alone and send the person away. 10. Distribute offerings equally. If it is past mealtime, store them properly; do not look at them first. 11. If a donor says they wish to provide a meal but has not yet brought anything, do not speak of it to others. If the donor brings money for the monks' meal, discuss with the community what should be done; do not decide alone. 12. When drawing water, do not toss the bucket into the well and muddy the water. 13. Do not pick and choose the rice. 14. Wash the pot three times with clean water. 15. Do not pour hot water from the pot into the drain. 16. Do not light the stove carelessly. 17. Do not sweep away living grass by the roots. 18. Do not put raw vegetable leaves or roots into the fire. 19. Do not pour leftover food into the drain. 20. Cover all food containers to keep dust away. 21. Do not instruct others to save portions; if the community does not eat it, dispose of it yourself. 22. Do not use communal property for personal favors. 23. Check storage containers to ensure they are secure. 24. Do not save today's food for tomorrow. 25. Do not save tomorrow's food for today.

There are seven things to provide for a newly arrived monk: First, upon arrival, inquire about his well-being. Second, assign him a seat according to seniority. Third, provide him with a room. Fourth, provide bedding, blankets, and pillows. Fifth, provide him with a lamp. Sixth, instruct him in the teachings of the monastic community. Seventh, inform him of the local customs and practices.

When teaching someone to make purchases, there are five things to guide them in: First, teach them not to argue with others. Second, teach them to buy what is pure and clean. Third, do not let them take advantage of others. Fourth, they must not rush or pressure people. Fifth, they should be considerate of others' feelings.

When buying meat, there are five guidelines to follow:

First, if you see a whole piece of meat that has not yet been cut, you should not buy it.

Second, you should only buy meat that has already been cut by someone else.

Third, if you see that there is only a small amount of meat available, you should not buy all of it.

Fourth, if there is only a small amount of meat, you should not offer more money to take it.

Fifth, if the meat is already sold out, you should not insist on buying a large quantity.

When teaching someone to draw water, there are five things to observe:

First, ensure the water vessel is clean. Second, have them do it in a secluded place. Third, cover the vessel to keep the water pure. Fourth, do not let greasy liquids contaminate it. Fifth, if the water becomes soiled, do not use it again.

When teaching someone to chop firewood, there are five things to observe:

First, do not stand in the middle of the path. Second, first check that the axe handle is sturdy. Third, do not chop wood that has green grass growing on it. Fourth, do not recklessly chop wood meant for temple construction. Fifth, pile it up in a dry place.

When teaching someone to select rice, there are five things to consider: first, one should estimate the amount needed; second, ensure there is no straw mixed in; third, pick out any mouse droppings; fourth, make sure there are no husks; and fifth, do this in a clean place.

When teaching others to wash rice, there are five things to observe: first, use a sturdy vessel; second, use clean water; third, change the water five times until it is clear; fourth, place it in a secluded spot; fifth, cover it securely.

When cleaning the cauldron, there are five things to observe: First, do not pour water too forcefully onto the bottom of the cauldron. Second, use a lid or container to catch the dirty water and discard it. Third, refill the cauldron with clean water. Fourth, cover it with a clean wooden lid. Fifth, in the evening, check that the lid is securely in place.

When lighting the stove, there are five things to observe: 1. Do not place the firewood crosswise. 2. Do not burn unseasoned wood. 3. Do not place the pot upside down over the firewood. 4. Do not blow on the fire with your mouth. 5. Do not pour hot water on the fire to extinguish it.

When teaching someone to cook rice, there are five things to remember: First, teach them to wait for the steam to rise before adding the rice. Second, add the rice gradually as the steam comes up. Third, set the steamer properly so that the steam doesn’t escape. Fourth, once the rice is in the steamer, cover it right away. Fifth, when the rice is done, remove it and keep it covered—don’t leave it exposed.

When selecting vegetables, there are five things to do: First, remove the roots. Second, make them even in size. Third, do not mix the green and yellow parts together. Fourth, wash them clean. Fifth, let them face the fire to warm them, and only then are they ready to be used.

When preparing soup, there are five things to observe: First, ingredients should be added in the proper order. Second, it should be cooked thoroughly. Third, the flavor should be well balanced. Fourth, you should watch over it to keep it clean. Fifth, once it is cooked, remove it from the fire and cover it.

When setting out food offerings, there are five things to observe:

First, always rinse the utensils three times to ensure they are clean.

Second, wipe them thoroughly until they are spotless.

Third, arrange the offerings on the table, leaving about two feet of space between each item.

Fourth, make sure the table is steady and the legs are firmly set.

Fifth, do not let the food or utensils stain the robes of the monastic community.

The wooden signal-block is used for five occasions: First, when the assembly gathers; Second, at the morning meal; Third, at the midday meal; Fourth, in the evening when the bowls are put away; Fifth, for all impermanent events.

There are also seven types of trouble: first, government officials; second, great fires; third, great floods; fourth, bandits and thieves; fifth, gatherings of novice monks; sixth, gatherings of lay followers; seventh, summoning one's own children.

You should also know the schedule of the bell for the twelve periods of the day. For regular assemblies, start with soft strikes, gradually increasing in volume. Strike loudly twenty times, then slightly softer twenty-one times, then very softly ten times, followed by three loud strikes. For the morning meal, strike loudly eight times. For the midday meal, strike once fully, and also once fully when the alms bowl is placed. For calling novices, strike three times; for lay followers, three times. For funerals, strike according to the time of visitation. For government matters, fires, floods, or bandits, strike as needed. For summoning private attendants, strike once. When delivering a message to a monk, strike the bell once fully without a follow-up sound.

There are one hundred and sixty matters for the assembly of monks, which Mopali should practice. When the assembly of monks gathers, there are five things to observe: first, one should pay respects to the Buddha; second, one should pay respects to the Sangha; third, one should sit according to seniority; fourth, one should not sit heavily on the seat making noise; fifth, one should leave the seat of honor for the senior monk.

There are five more things to observe:

First, do not argue over seating positions. Second, always show respect to senior monks. Third, follow the rules and customs of the community. Fourth, when it is your turn to serve or when assigned a duty, accept it properly and carry it out according to the rules. Fifth, when you finish and rise from your seat, you should inform your preceptor and teacher.

The person on duty for the day has five responsibilities: First, receive the keys to the rooms. Second, count the copper Buddha statues. Third, count the copper incense burners. Fourth, count the copper lamps. Fifth, properly arrange the seating and take responsibility for the comparison.

When sweeping the pagoda, there are five things to observe:

1. Do not wear shoes while sweeping. 2. Do not turn your back to the Buddha while sweeping. 3. Do not take the dust from above and discard it below. 4. Remove old flowers from the Buddha statue. 5. First wash your hands, then take a clean cloth and return.

When cleaning a Buddha statue, there are five things to observe: First, handle it with care and reverence. Second, keep it clean regularly. Third, do not touch the face or eyes of the statue with your fingers. Fourth, use your own money to buy flowers for offering. Fifth, share the flowers with others so they may also make offerings to the Buddha.

When sweeping a pagoda, there are five things to observe: first, sprinkle the ground with water; second, keep the sweeping even and steady; third, wait until it is dry; fourth, do not sweep against the grain; fifth, do not sweep against the wind.

There are five things to keep in mind when sweeping:

First, do not remove the fine topsoil. Second, you should pick up the weeds by hand. Third, take the middle layer of soil and move it to lower ground. Fourth, do not leave traces in the four corners of the swept area. Fifth, sweep the ground six steps in front of the pagoda until it is clean.

When preparing the great assembly hall for the monks, seven tasks must be completed: First, rise early and check whether the doors and windows are open. Second, inspect the empty lamps and clean them. Third, sweep and wipe the Buddha statues, removing the flowers from the previous day. Fourth, light incense and place it before the Buddha. Fifth, set a large lamp in the center of the hall and arrange the monks’ seating mats properly. Sixth, after the monks have finished their activities and departed, gently sprinkle water on the floor. Seventh, sweep the floor clean once more.

When sweeping the floor, five things should be observed: First, sweep backward. Second, sweep gently. Third, sweep thoroughly. Fourth, wait for it to dry. Fifth, do not let dust fall on others’ clothing.

When sweeping the temple grounds, there are five things to observe: First, do not turn your back to the Buddha. Second, do not let the dust from your sweeping fall on others' feet. Third, do not sweep away the fine soil. Fourth, you should remove the dirt with your own hands and discard it properly. Fifth, do not sweep the dirt onto the path where people walk, nor throw it into water or latrines.

There are five rules for handling lamps:

1. Do not extinguish the wick while it is still burning. 2. Any leftover oil should be poured into a large lamp and offered before the Buddha. 3. Empty lamp containers should be returned to their proper place. 4. Do not break or damage them carelessly. 5. If any item is lost or damaged, it should be replaced and returned to its proper place.

When you burn incense before the Buddha, there are three things to remember: First, it is easy to light because of the fire. Second, the fragrance should arise naturally. Third, it should be shared with others.

When arranging the mats and seats for the monastic community, there are three things to attend to:

First, make sure the bed frames are stable and the legs are secure. Second, sweep and clean them with a humble and attentive mind. Third, wipe the mats thoroughly so they are clean, and do not let them soil the robes of the monastics.

A proper incense burner requires three things:

First, you must remove the old ashes, gather the remaining incense to one side.

Second, wipe the burner clean before adding fresh incense, then place the old incense back in the center.

Third, when lighting it, the flame should not be too strong or too weak—it should burn steadily without quickly turning to ash or going out.

The lamp keeper has five duties: First, one must use a clean cloth to wipe the lamp inside and out, making it clean. Second, one must prepare a clean wick. Third, one must personally prepare sesame oil. Fourth, when adding oil, one must not fill it too full, nor let it be too little. Fifth, one must protect the lamp to keep it steady, and not let it hang in a way that obstructs others or dirties people. These are the duties for the day. Practicing them as described above brings blessings. These are the sixty duties to be performed on the day.

Momo De possesses fifteen virtues:

First, because of the Buddha. Second, because of the Dharma. Third, because of the Sangha of bhikkhus. Fourth, because of one's preceptor and teacher. Fifth, because I have left home to become a śramaṇa. Sixth, because one acts as a host, patiently enduring those from the four directions. Seventh, one should attend to those from the four directions. Eighth, if someone in the assembly has a fault, one must not arbitrarily punish them in front of others. Ninth, if one person in the assembly has a fault and the assembly wishes to punish them, one should step down from one's seat and plead for them, not conceal it alone. Tenth, one should possess virtue. Eleventh, one should be able to attract donors. Twelfth, when bhikkhus from the four directions arrive with torn robes, one should beg for cloth to mend them. Thirteenth, all food should be shared equally. Fourteenth, caring for the sick should be done impartially. Fifteenth, upon hearing of a sick bhikkhu outside, one should go to visit them.

Furthermore, there are six matters to observe: First, one must not mix the property of the Sangha community with that of the stupa. Second, one must not take the property of the Sangha community and use it for individual monks. Third, one must not mix the property of the stupa with that of the Sangha community. Fourth, one must not mix the property of the stupa with that of the individual monks. Fifth, one must not take the property of the individual monks and use it for the stupa. Sixth, one must not take the property of the individual monks and use it for the Sangha community.

Furthermore, there are three matters:

First, from the smallest thing, even as tiny as a single hair, up to countless items, nothing may be hidden or kept secret.

Second, from novice monks up to the abbot, if anyone falls ill or their robes wear out, one should buy and provide replacements. Do not treat this as a personal favor or seek fame from it. All should be treated with equal care.

Third, regarding all property belonging to a stupa or the monastic community, one must not take it for personal use or benefit. Those who act in such a way should not receive the merit first.

Whoever can uphold these principles may serve as the steward.

Furthermore, there are four duties:

First, from the fifteenth day of the fourth month to the fifteenth day of the seventh month, one should gather with the monastic community to thoroughly account for and inspect all records and announcements. After such accounting, everyone should be fully aware of the essentials, and all remaining matters should be clearly and openly reviewed.

Second, from the fifteenth day of one month to the fifteenth day of the next, whether during the robe-offering season or in regular community gatherings, one should account for and reflect on the records, remembering the impermanent nature of all things. This is the fourth practice.

Third, if a monk wishes to travel to another place and stay overnight, he should inquire about three matters: ask about the stupa, the Buddha image, and the monastic community's belongings; ask about the monks in the community; and ask about the day, the name, and the surname of the donor—all such inquiries should be answered fully so that he may be properly informed.

Fourth, if a country's ruler, elder, temple steward, or donor brings offerings, regardless of amount, one should immediately inform the monastic community so that all may hear and know.

These four duties, when diligently fulfilled by a wise practitioner, constitute the effective practice of a monastic elder, purifying oneself and attaining the path to liberation.

The temple steward should possess ten virtues: First, to serve the Three Jewels with all one's effort. Second, when a monk arrives from afar, one should welcome him and ensure his comfort. Third, one should provide bedding, mats, and lighting for three to seven days. Fourth, if all rooms are occupied, one should give up one's own space for him. Fifth, one should frequently visit to inquire after his well-being. Sixth, one should explain the local customs and practices. Seventh, one should be concerned about any lack he may have. Eighth, if disputes arise among the monks, one should not take sides but always mediate to restore harmony. Ninth, if there is past disagreement, one should not scold him publicly or order others to join in, making it difficult for the host. Tenth, one should not engage in arguments or seek to prove oneself right, nor should one frequently criticize others in public or use the resources of the Three Jewels to gain personal favor. One who acts in accordance with these principles is fit to be a temple steward.

How do all things come into being? There are five causes: First, the seasons and the five elements. Second, inherent nature. Third, spontaneous arising. Fourth, giving and receiving. Fifth, virtuous deeds. By understanding these five causes, the temple steward will ultimately attain Buddhahood.

The monastery bell has five main purposes: First, to call the assembly together; second, to signal the regular scripture reading; third, for the Uposatha ceremony; fourth, to announce the communal meal; and fifth, to remind all that nothing is permanent.

There are also five rules for striking the bell: First, check the time of day before striking; second, always inform the senior monk; third, wait for the donor to see if the alms offerings are ready; fourth, act in accordance with the community's wishes; and fifth, take your seat in the proper order and do not disturb the monks by frequently getting up.

There are five more things to observe: First, do not sit directly facing the monks. Second, do not impose punishment on others on your own authority. Third, speak only in accordance with others' wishes. Fourth, when reporting matters, do not add or subtract from what others have said. Fifth, if distributing anything, always do so equally.

Furthermore, there are five matters to observe:

First, if there is someone in the monastic community who acts improperly, one should not immediately scold or berate them in front of the assembly.

Second, one must not disobey the proper directives of the community.

Third, one must not repeatedly leave the community without permission and act recklessly.

Fourth, after a matter is concluded, one should confess before the community. If one’s words were inappropriate or one’s actions were unfair, one should seek to have the offense removed.

Fifth, after reporting to the community, one should not leave before the others.

Furthermore, there are five duties: First, morning and evening you should visit and care for the sick and the weak. Second, each day you should inquire after the senior monks and elders. Third, from time to time you should go to the homes of lay supporters to offer comfort and concern. Fourth, if monks from afar come, you should ensure their well-being. Fifth, if a fellow practitioner passes away, you should attend to them and see them off with proper rites. These are the twenty-five virtues of Dumāpali.

These are the five virtues:

First, in future lives, wherever you are born, if you fall ill and are confined to bed, divine beings will naturally bring medicine to care for and protect you.

Second, in future lives, if you find yourself in a place of danger or hardship, with no one to hear or know of your plight, someone will naturally call out to you.

Third, in future lives, if you are in a place without food or drink, someone will naturally bring fragrant and delicious food to give to you.

Fourth, in future lives, if you are in an unsafe or unstable place, suffering from hunger and thirst, someone will naturally bring you the nectar of immortality.

Fifth, having received these blessings, in future lives you will certainly attain the spiritual powers of the Way.

When striking the bell, begin with light strikes, then strike heavily thirty times, followed by twenty, then ten, and finally five light strikes. Repeat this pattern three times, ending with three heavy strikes. When calling the monks, strike heavily forty times, then thirty, then twenty, then ten, and finally five light strikes. Repeat three times, ending with three heavy strikes. During the observance ceremony, begin with seven light strikes, then strike heavily fifty times, followed by forty, thirty, twenty, and finally ten light strikes. Repeat three times, ending with three heavy strikes. At mealtime, start with four heavy strikes, then strike twenty times in a steady rhythm, followed by ten, then ten light strikes, then five, and repeat the pattern. The number of strikes should be adjusted according to the occasion, generally repeating three times, but adapt as needed. For urgent matters, strike without a fixed count, starting quickly and then slowing down, or starting slowly and then speeding up. This is the method of striking the bell known as Duma Bolijian.

When attending a gathering, there are five things to do: First, when you hear the wooden gong, put on your robe and leave your room in a proper manner. Second, stop outside the lecture hall, adjust your robe, remove your hat, and then enter. Third, if there is a Buddha statue, bow with your head touching the ground, pay respects to it, and then greet the monks. Fourth, follow the seating order and take your place according to seniority. Fifth, leave space for the senior monks; when they sit, you sit; when they kneel, you kneel.

There are five things to avoid when sitting cross-legged:

1. Do not cross your feet. 2. Do not extend both feet straight forward. 3. Do not lean back on your hands and swing your feet. 4. Do not prop yourself up with one hand and stretch out one foot. 5. Do not keep raising and lowering your feet.

There are five things to avoid when sitting properly:

1. Do not lean against a wall. 2. Do not prop yourself up with both hands in front. 3. Do not rest your elbows on the bed. 4. Do not lie face down with your head propped on your hands. 5. Do not rest your cheek on your hand.

Furthermore, there are five things to observe: First, do not lean on the shoulders of those beside you. Second, do not presumptuously rise and sit in front of the senior monks. Third, do not recklessly scold or rebuke the junior monks. Fourth, do not remove your robe and leave it in the quarters of the senior monks when going out. Fifth, do not sit and shake, causing the seat to make noise.

There are five things to observe: First, before leaving, one must properly adjust one's robe, ensuring it is neat and not disheveled. Second, when adjusting the robe, look to the left and right to avoid brushing it against anyone's face. Third, when standing up, keep your gaze on the ground, not looking beyond six feet away. Fourth, when standing or leaving, do not let your robe drag on the ground. Fifth, when walking, look straight ahead and do not glance around to the left or right.

Furthermore, there are five things:

First, when a senior monk is expounding the scriptures, one must not correct them from a lower seat.

Second, if senior monks themselves are arguing, one must not support either side from a lower seat.

Third, if junior monks are arguing and have something to say, one must not forcefully silence them.

Fourth, if a novice comes forward with a message to be delivered, the senior monk should immediately rise from their seat and say, "Yes."

Fifth, one must not say, "Senior monk so-and-so should do this," or "Junior monk so-and-so always does that," or "Do it for me yourself."

Furthermore, there are five matters:

First, if you have already informed the other person of your departure, you must not later say, "What I did today was forced upon me."

Second, you must not say, "Today I intended to challenge someone, but I only placed them there to make use of them."

Third, if your teacher or mentor has any instructions or corrections, you should follow them. If you are asked to go first to fetch something, you should accept the instruction as given.

Fourth, when returning together, you should not enter the gate first; instead, follow behind, leaning to the right side. When walking at noon, do not step on the teacher's shadow.

Fifth, if someone wishes to invite you to stay for a meal, you should inform your teacher before leaving, and must not allow them to detain you for a meal without permission.

Furthermore, there are five matters to observe: First, if someone firmly invites you to stay for a meal, and you have not yet repaid your teacher, once you have eaten, you should leave immediately and not linger until dusk. Second, if you return after dusk, you should truthfully explain the matter and confess your fault. Third, you must not boast in private, saying, "Today, I alone was invited to stay for a meal, and nothing was lacking." Fourth, you must not say to others, "I originally intended to return for my meal, but someone insisted on keeping me, making my stomach feel uneasy." Fifth, upon returning, you should walk mindfully, enter your room, and contemplate the Dharma. Do not wander into others’ rooms to engage in idle worldly talk.

When joining the assembly for the Uposatha, there are five things to avoid: First, do not enter the assembly wearing boots. Second, do not enter the assembly leaning on a staff. Third, do not enter the assembly holding a bamboo fan or a white cloth. Fourth, do not enter the assembly wearing white shoes. Fifth, do not enter the assembly wearing wooden clogs.

Furthermore, there are five matters: First, when the monastic assembly is gathered, one must not enter the assembly wearing only the outer robe. Second, one must not stand at the door of the lecture hall to observe the assembly. Third, one must not sit outside the door listening to the assembly's discussion. Fourth, one must not stand at the door calling loudly to detain a senior monk. Fifth, if the door of the lecture hall is already closed, one must not push it open; if urgently needing to enter, one should knock three times.

There are five more points to remember:

First, if you have already studied the sutras and precepts, you should not keep bowing repeatedly.

Second, you should lower your head and proceed to your seat in an orderly manner.

Third, do not push or snatch someone else’s place.

Fourth, do not engage in idle talk about worldly matters.

Fifth, once you are seated, do not say to the monastic community, “Why is today’s gathering so early?”

There are five more things to observe: First, when people are discussing matters, do not joke around. Second, do not spit carelessly on the ground in front of you. Third, do not sit with your hands clasping your knees. Fourth, do not lie down with your hands propping up your head. Fifth, do not yawn with your mouth wide open.

When going to the toilet, there are twenty-five things to observe:

1. If you need to relieve yourself, do not stop on the way to bow to a senior monk. 2. Do not accept bows from others either. 3. Walk with your head lowered, looking at the ground. 4. Knock three times before entering. 5. If someone else has already knocked, do not crowd in. 6. After entering, knock three times before squatting. 7. Squat properly in the middle. 8. Do not place one foot forward and the other back. 9. Do not lean your body against anything. 10. Tuck in your robes so they do not hang into the latrine. 11. Do not strain so hard that your face turns red. 12. Look straight ahead; do not glance around or listen to others. 13. Do not spit or dirty the walls. 14. Do not look down into the latrine. 15. Do not look at your private parts. 16. Do not touch your private parts with your hands. 17. Do not pick up grass to draw characters on the ground. 18. Do not pick up grass to draw characters on the walls. 19. Do not use water wastefully. 20. Do not splash or soil the area. 21. When using water, do not let your front hand touch your back hand. 22. Use cleansing earth three times. 23. Use soap beans. 24. Rinse with water three times. 25. If you see that water, grass, or earth is running out, inform the person in charge for the day. It is good to fetch more yourself if you can.

Water should not be used for ten purposes: first, for constructing stupas; second, for matters concerning the monastic community; third, during extreme cold; fourth, while traveling on the road; fifth, when not sharing a latrine with women; sixth, when preparing to recite scriptures; seventh, when copying scriptures; eighth, when making monastic robes; ninth, when dyeing robes; and tenth, when undertaking a long journey after receiving an invitation. In all these cases, water must not be used. However, if fragrant herbs are present, water may be used.

The arising of sexual desire can occur in ten situations: five are blameworthy, and five are not.

**Blameworthy situations:** 1. Seeing a form and desire arises. 2. Hearing about a certain situation and desire arises. 3. Thinking about a woman's beauty and desire arises. 4. Thinking about past connections and desire arises. 5. Touching with the hand and desire arises.

**Not blameworthy situations:** 1. When lying down and stretching. 2. From habitual practice. 3. When lying down and yawning. 4. When the body has sores and the hand touches near them. 5. When needing to urinate urgently but being unable to, and desire arises.

In these five, the arising of desire is not blameworthy.

From the sixteenth day of the eighth month to the fifteenth day of the twelfth month is one season, a period of one hundred and twenty days belonging to winter. From the sixteenth day of the twelfth month to the fifteenth day of the fourth month is one season, a period of one hundred and twenty days belonging to spring. From the sixteenth day of the fourth month to the fifteenth day of the eighth month is one season, a period of one hundred and twenty days belonging to summer, marking the end of the long year. From the sixteenth day of the eighth month to the fifteenth day of the twelfth month then belongs to winter.

A monastic who does not complete the summer retreat, even if they receive the robe-offering, does not gain a year of seniority. There are those who gain a year of seniority on the fifteenth day, and those who gain it on the sixteenth day.

The Sarvāstivāda school, with its broad learning and sharp wisdom that guides and benefits through the Dharma, should wear crimson robes.

The Dharmaguptaka school, devoted to upholding the weighty precepts and clarifying the rules of discipline, should wear black robes.

The Kāśyapīya school, diligent and resolute in saving and protecting sentient beings, should wear magnolia-colored robes.

The Mahīśāsaka school, whose meditation plumbs the subtle and exhaustively penetrates the profound mysteries, should wear blue robes.

The Mahāsāṅghika school, diligent in studying the many scriptures and expounding their principles, should wear yellow robes.

In the time of the Buddha, the monks' robes were of a single, pure color, without any mixture of white. Later, a monk named Luoxunyu would go out for alms but always return with an empty bowl, hungry. The Buddha knew this was due to his past karma, and wishing to show future generations the consequences of actions as a clear warning, he divided the monastic community into five groups. Each group was assigned robes of a different color. From then on, this tradition was passed down. Even after the Buddha entered Parinirvana, the groups continued to be distinguished by the colors of their robes, each named according to its distinctive hue.

All of you gathered here, listen carefully and accept this together! Today, the monks have measured out the four directions. All auspicious signs and other tasks have been completed. The assembly of monks, gathered at this time, unanimously agrees and accepts. With one voice, they commit to diligently uphold the precepts, practice equality, and purely protect all training.

Now, we establish the boundaries. This declaration—listen and accept it together—along with the measuring of the four directions, proclaims the precepts and sets the boundaries of the monastery. If you are capable of this, all remain silent; if you can accept it, then speak—if not, do not.

The assembly of monks, through shared diligence and equality, establishes the boundaries. The precepts have been proclaimed. The assembly approves and silently upholds them.

The Great Bhikkhu's Three Thousand Rules of Conduct, Volume 2