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Part One:
The 26 Dealing with Proper Behavior
1. [2] I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.
3. [4] I will go [sit] well-covered in inhabited areas: a training to be observed.
5. [6] I will go [sit] well-restrained in inhabited areas: a training to be observed.
7. [8] I will go [sit] with eyes lowered in inhabited areas: a training to be observed.
9. [10] I will not go [sit] with robes hitched up in inhabited areas: a training to be observed.
11. [12] I will not go [sit] laughing loudly in inhabited areas: a training to be observed.
13. [14] I will go [sit] (speaking) with a lowered voice in inhabited areas: a training to be observed.
15. [16] I will not go [sit] swinging the body in inhabited areas: a training to be observed.
17. [18] I will not go [sit] swinging the arms in inhabited areas: a training to be observed.
19. [20] I will not go [sit] swinging the head in inhabited areas: a training to be observed.
21. [22] I will not go [sit] with arms akimbo in inhabited areas: a training to be observed.
23. [24] I will not go [sit] with my head covered in inhabited areas: a training to be observed.
25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
26. I will not sit holding up the knees in inhabited areas: a training to be observed.
Part Two: The 30 Dealing with Food
27. I will receive alms-food appreciatively: a training to be observed.
28. I will receive alms-food with attention focused on the bowl: a training to be observed.
29. I will receive alms-food with bean curry in proper proportion: a training to be observed.
30. I will receive alms-food level with the edge (of the bowl): a training to be observed.
31. I will eat alms-food appreciatively: a training to be observed.
32. I will eat alms-food with attention focused on the bowl: a training to be observed.
33. I will eat alms-food methodically: a training to be observed.
34. I will eat alms-food with bean curry in proper proportion: a training to be observed.
35. I will not eat alms-food taking mouthfuls from a heap: a training to be observed.
36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.
37. Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.
38. I will not look at another's bowl intent on finding fault: a training to be observed.
39. I will not take an extra-large mouthful: a training to be observed.
40. I will make a rounded mouthful: a training to be observed.
41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.
42. I will not put the whole hand into the mouth while eating: a training to be observed.
43. I will not speak with the mouth full of food: a training to be observed.
44. I will not eat from lifted balls of food: a training to be observed.
45. I will not eat nibbling at mouthfuls of food: a training to be observed.
46. I will not eat stuffing out the cheeks: a training to be observed.
47. I will not eat shaking (food off) the hand: a training to be observed.
48. I will not eat scattering rice about: a training to be observed.
49. I will not eat sticking out the tongue: a training to be observed.
50. I will not eat smacking the lips: a training to be observed.
51. I will not eat making a slurping noise: a training to be observed.
52. I will not eat licking the hands: a training to be observed.
53. I will not eat licking the bowl: a training to be observed.
54. I will not eat licking the lips: a training to be observed.
55. I will not accept a water vessel with a hand soiled by food: a training to be observed.
56. I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to be observed.
Part Three:
The 16 Dealing with Teaching Dhamma
57. I will not teach Dhamma to a person with an umbrella in his hand and who is not ill: a training to be observed.
58. I will not teach Dhamma to a person with a staff in his hand and who is not ill: a training to be observed.
59. I will not teach Dhamma to a person with a knife in his hand and who is not ill: a training to be observed.
60. I will not teach Dhamma to a person with a weapon in his hand and who is not ill: a training to be observed.
61. [62] I will not teach Dhamma to a person wearing non-leather [leather] footwear who is not ill: a training to be observed.
63. I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed.
64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed.
65. I will not teach Dhamma to a person who sits holding up his knees and who is not ill: a training to be observed.
66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.
67. I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.
68. Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.
69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed.
70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.
71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.
72. Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed.
Part Four: The 3 Miscellaneous Rules
73. Not being ill, I will not defecate or urinate while standing: a training to be observed.
74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.
75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.
Adhikarana-Samatha
1. A verdict "in the presence of" should be given. This means that the formal act settling the issue must be carried out in the presence of the Community, in the presence of the individuals, and in the presence of the Dhamma and Vinaya.
2. A verdict of mindfulness may be given. This is the verdict of innocence given in an accusation, based on the fact that the accused remembers fully that he did not commit the offense in question.
3. A verdict of past insanity may be given. This is another verdict of innocence given in an accusation, based on the fact that the accused was out of his mind when he committed the offense in question and so is absolved of any responsibility for it.
4. Acting in accordance with what is admitted. This refers to the ordinary confession of offenses, where no formal interrogation is involved. The confession is valid only if in accord with the facts, e.g., a Bhikkhu actually commits a pacittiya offense and then confesses it as such, and not as a stronger or lesser offense. If he were to confess it as a dukkata or a sanghadisesa, that would be invalid.
5. Acting in accordance with the majority. This refers to cases in which Bhikkhus are unable to settle a dispute unanimously, even after all the proper procedures are followed, and -- in the words of the Canon -- are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote.
6. Acting in accordance with the accused's further misconduct. This refers to cases where a Bhikkhu admits to having committed the offense in question only after being formally interrogated about it. He is then to be reproved for his actions, made to remember the offense and to confess it, after which the Community carries out a formal act of "further misconduct" against him as an added punishment for being so uncooperative as to require the formal interrogation in the first place.
7. Covering over as with grass. This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offenses, the only result would be greater divisiveness. Thus if both sides agree, all the Bhikkhus gather in one place. (According to the Commentary, this means that all Bhikkhus in the sima must attend. No one should send his consent, and even sick Bhikkhus must go.) A motion is made to the entire group that this procedure will be followed. One member of each side then makes a formal motion to the members of his faction that he will make a confession for them. When both sides are ready, the representative of each side addresses the entire group and makes the blanket confession, using the form of a motion and one announcement (natti-dutiya-kamma).