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Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)

English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages

The text · part 3 of 12

26. Whatsoever Bhikkhu shall himself ask for yarn, and have it woven up by weavers into’ cloth for a set of robes—that is a P&éittiya offence involving forfeiture.

27. In case a householder, who is not related to him, or a householder’s lady, shall have the cloth for a set of robes woven for a particular Bhikkhu by weavers; in that case, if that Bhikkhu, before the offer has been made to him, shall go to the weavers, and give directions as to the make of the robe, saying, ‘This robe-cloth, my friends, is being woven for me. Make it long and broad, and make it thick, and well woven, and evenly woven!, and with even lines, and well carded. If you do so, ourselves will

1 Suppavayitam, literally, ‘well woven forth.’ We follow the Samanta-Pasadika in its explanation of this word, but with considerable hesitation. Compare the relation between Sanskrit ota and prota; and between English ‘ web’ and ‘ woof.’

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make it up to you, friends, in some way or other!’ If that Bhikkhu!, having thus spoken, should make it up? to them in any way, even by the contents of a begging bowl—that is a PAittiya offence involving forfeiture.

28. In case a robe should fall to the lot of a Bhikkhu, as a special gift’, ten days before the Kattika-tem4sa? full moon, that Bhikkhu may take it, considering it as a special gift: and when he has it, he may keep it up till the robe time*

1 In the text read Evav ka so bhikkhu.

2 Anupadaggeyya is a double potential. Dagg4ma would be equal to Sanskrit dadydma; and to that a second potential ter-

‘ mination has been added.

5 The expression in the Pali is literally ‘should a special robe come to a Bhikkhu,’ &c.; where ‘special robe’ is akkeka-Aivaram, explained in the Samanta-Pas4dik4 (Minayeff, 83) as equal to akkayika-kivaram. The Vibhanga says, ‘If a man wants to join the army or to emigrate, or if a man has fallen sick, or a woman is with child, or an unbeliever has come to believe, or a believer is edified (pasAdo uppanno hoti); then, if such a one send a messenger to the Bhikkhus, saying, “Let their reverences come hither, I will give a gift for the rainy season” (vassAvasikam ; perhaps, “such a gift as the laity are wont to give to the Bhikkhus who have spent the vassa among them”) —that is an akkeka-kivaram’ (Minayeff, 82,83). Aaya is an immediate, threatening, danger : compare the expression ‘donatio mortis causa.’ ‘Special robe’ is, no doubt, an inadequate rendering ; but we have chosen it in reference to the special circumstances under which the donation is made, and in default of a better translation. Compare the 85th Pasittiya.

The Kattika-tem4si-puzzam4 is, according to the Vibhanga (Minayeff, p. 82), the close of the Pavarama, the ceremony at the end of Vassa (see below, Book IV).

Compare the 85th
Pasittiya.

The Kattika-tem4si-puzzam4 is, according to the Vibhanga (Minayeff, p. 82), the close of the Pavarama, the ceremony at the end of Vassa (see below, Book IV).

The robe time is the time when the robes were settled. The Vibhanga says, ‘ Robe time is, if the robes have not been laid out to dry (see the note to the first rule in this division of the Patimokkha), the last month of the rains; if they have, it is five months.’

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Should he keep it beyond that—that is a P&fittiya offence involving forfeiture.

29. When vassa is completed up to the full moon in Kattika?! in case a Bhikkhu, who is dwelling in a place belonging to the class of those forest dwellings which are held to be insecure and dangerous, should desire to do so, he may leave one or other of his three robes in a hut inside a village, and if there is any ground for that Bhikkhu being separated from that robe, he may be separated from it up to the sixth night. Should he separate himself from it more than that, except by permission from the Bhikkhus—that is a Pakittiya offence involving forfeiture.

30. Whatsoever Bhikkhu shall cause to be diverted to himself any benefit already dedicated to the Samgha—that is a Pakittiya offence involving forfeiture.

Here ends the third section, the ‘ Bowl-section.’

Venerable Sirs, the thirty Paéittiya Rules involving forfeiture have been recited.

In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’

1 This is a different date from that mentioned in the last rule, and one month later. The Vibhanga explains the date here as Kattika-AatumAsinf, whereas the date in Rule 28 is tem4sint, and is called by the Samanta-Pasadika (Minayeff, p. 82) pa‘Aamakattika-puzzama.

The same distinction is evident, from Mahavagga IV, 14, 7-11, between Pavarama and the Katumasinf. But how both these full moons came to be called Kattika is not clear.

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A second time I ask the venerable ones, ‘Are you pure in this matter ?’

A third time I ask the venerable ones, ‘Are you pure in this matter ?’

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here ends the recitation of the Nissaggiyas.

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PAKITTIYA DHAMMA.
Tue PAxittiva! RUuLEs.

Now here, venerable Sirs, the ninety-two Pafittiya
Rules (Rules regarding matters requiring expiation)
come into recitation.

1. There is Pagittiya in a deliberate lie.

2. There is Pagittiya in abusive language.

3. There is Pafittiya in slander of a Bhikkhu.

4. Whatsoever Bhikkhu -shall cause one not received into the higher grade (of the Order?) to recite the Dhamma clause by clause*—that is a Paéittiya.

5. Whatsoever Bhikkhu shall, for more than two or three nights, lie down (to sleep) in the same place with one not received into the higher grade (of the Order)—that is a P4&ittiya.

6. Whatsoever Bhikkhu shall lie down (to sleep)’ in the same place with a woman—that is a Pakittiya‘.

5. Whatsoever Bhikkhu shall, for more than two or three nights, lie down (to sleep) in the same place with one not received into the higher grade (of the Order)—that is a P4&ittiya.

6. Whatsoever Bhikkhu shall lie down (to sleep)’ in the same place with a woman—that is a Pakittiya‘.

7. Whatsoever Bhikkhu shall preach the Dhamma, in more than five or six words, to a woman,

1 That is, ‘requiring repentance.’ Compare the Sanskrit terms
Prayaskittika and Prayasfittfya.

2 Literally, ‘one who has not received the upasampad4,’

5 Anupasampannam padaso dhammam vakeyya. This rule is directed against a wrong method of teaching the Dhamma to a Samamera. See the extracts from the Old Commentary, and from the Samanta-Pasddika, given by Minayeff on p. 84. Read however in the second line osApenti for 4sapenti; and then go on anvakkharam nama, ripam anifkan ti vusdamano ruppan ti opateti: anuvyafiganam nama, ripam anitsan ti vukkamano vedana anikaa ti saddam nikkAareti, &c.

* For the text read matug4mena.

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without a man arrived at years of discretion! (being present)—that is a PAéittiya.

8. Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) that the (speaker or any other Bhikkhu) has extraordinary spiritual gifts, even when such is the case?— that is a Pafittiya.

g. Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) of a Bhikkhu having fallen into any grave offence—that is a Pakittiya.

10. Whatsoever Bhikkhu shall dig the ground or have it dug’—that is a Pakittiya.

Here ends the first section, the ‘Falsehood-section.’

11. There is Padittiya in destroying any vegetable.

12. There is Pafittiya in prevarication, or in worrying (the assembled Bhikkhus; for instance, by refusing to answer‘).

13. There is PAéittiya in stirring up ill-will against, in speaking disrespectfully of (any Bhikkhu deputed to any official duty*).

1 Viniu. The Vibhanga says, ‘a man able to understand what is well said, and what is wrongly said; what is wicked, and what is not wicked.’ Compare the use of vinwuta at Gataka I, 231.

2 To do so when it was not the case, would be a Paragika. See the 4th Paragika, and our note there on the meaning of uttarimanussa-dhammam. The ‘even’ here means that the truth of the averment makes no excuse for it.

8 Because doing so might bring some living thing into danger.

4 Vihesake; which must be understood as being done in a formal meeting of the Samgha during an official enquiry.

5 The words in parentheses are supplied from the explanations in the Vibhanga.

[13] D eC

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14. Whatsoever Bhikkhu who has put out, or got another to put out to air, a bedstead, or a chair, or a mat, or a stool’, the common property of the Samgha ; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody—that is a P&ittiya.

15. Whatsoever Bhikkhu has put out, or got another to put out, a bedstead in a dwelling-place common to a Samgha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody—that is a Pakittiya.

16. Whatsoever Bhikkhu, in a dwelling-place common to a Samgha, shall lie down where he knows that he is encroaching on (the space occupied by) a Bhikkhu who arrived before him, thinking, ‘If he become inconvenienced he may go away’—if he does it for that object, and for no other*—that is a Pakittiya.

17. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall drive him out, or get him driven out of a dwelling-place common to a Samgha—that is a PAkittiya.

18. Whatsoever Bhikkhu shall hurriedly sit down, or lie down, in the upper story of a dwelling-place common to a Samgha?, on a bedstead or chair with removable legs—that is a PAéittiya.

' Kokkham, the meaning of which is not quite clear. The Vibhanga says there are four kinds, made of bark, of usfra roots, of mu#iga grass, and of bulrushes. It is apparently therefore of wickerwork.

3 That is, according to the Vibhanga, the rule does not apply to an invalid, or to one suffering from the heat, or the cold; and SO On.

® Because if he does so, he might unwittingly upset the furniture,

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19. In case a Bhikkhu is having a large dwellingplace ‘put up, he may have the work rectified, in a place where straw is scarce, round the doors, and where the bolts are put in, and the openings for light are set, and till the roof has been twice or thrice covered in'. Should he go beyond that, even in such a place—that is a PAsittiya.

20. Whatsoever Bhikkhu shall sprinkle water with living creatures in it, or shall cause such to be sprinkled on grass or on clay—that is a Paéittiya.

Here ends the second section, the ‘Bhatag4ma-section.’

hep Whatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhuni’s?—that is a Paéittiya.

or fall himself, to the injury of some one who was rightfully on the ground floor.

1 In the text read dvittizAdadanassa: /kite pi. This rule, directed against too great luxury in the matter of a perfectly finished dwelling, is somewhat obscure, owing to our want of information as to the mode in which such dwellings should be put up. It refers probably to a hut, albeit a large one, of wattel and daub (kudda: comp. Rh. D.’s note on the Mahaparinibbana Sutta V, 41). The Samanta-Pasddik4 divides dv4rakosa into dvara-ok4sa, and quotes various estimates from the old Sinhalese commentaries as to the proper extent of this space (see Minayeff, p. 87).

Rh. D.’s note on the Mahaparinibbana Sutta V, 41). The Samanta-Pasddik4 divides dv4rakosa into dvara-ok4sa, and quotes various estimates from the old Sinhalese commentaries as to the proper extent of this space (see Minayeff, p. 87).

* Ovadeyya; that is, shall preach to them the eight Garudhammé&. On these see the passages mentioned in the Index appended to the text of the Xullavagga; and on the ovada see Kullavagga X, 9, 2, and following. The mode of procedure is laid down in the Vibhahga as follows: ‘The Bhikkhu asks the Bhikkhuni’s, “ Are you all present, sisters, and do none raise objections (that is, are you samagg4)?” If they say, “ That is so, Sir!” he asks, “ Are the eight Garu-dhamma being kept up?” If they say, “They are, Sir!” he is to say, “ That, sisters, is the exhortation!” and so deliver it to them. If they say, “‘ They are

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22. If a Bhikkhu, even when thereto deputed, exhort the Bhikkhuni’s after the sun has set—that is a Paittiya.

23. Whatsoever Bhikkhu shall go to the dwelling-place of Bhikkhuni’s, and there exhort the Bhikkhuni’s!, except on the (right) occasion—that is a Pakittiya.

Herein this is the right occasion: (to wit), when a Bhikkhunt is ill. This is the right occasion in this passage.

24. Whatsoever Bhikkhu shall speak thus: ‘The Bhikkhus exhort the Bhikkhuni’s for the sake of gain ?!’—that is a Paéittiya.

25. Whatsoever Bhikkhu shall give a robe to a Bhikkhuni who is not related to him, except in exchange—that is a Pakittiya.

26. Whatsoever Bhikkhu shall make up a robe, or have it made up, for a Bhikkhuni who is not related to him—that is a PA&éittiya.

27. Whatsoever Bhikkhu, by appointment, shall travel along a high road in company with a Bhikkhuni, even to go as far as the village, except on the right occasion—that is a Paéittiya.

not, Sir!” he should go all through them, saying, “A sister who has been received into the higher grade even one hundred years, &c. (and so on to the end of the Garu-dhamm/).”

‘If he preach any other Dhamma to those who say, “ We, Sir, are all present, and none raise objections!” he is guilty of a Dukka/a. If he preach the eight Garu-dhammé to those who say, “No, Sir, that is not so!” (vagg’ amh’ ayya ti, where vagga is vyagra, the opposite of samagga), he is guilty of a Dukka/a. If he preach another Dhamma, when the eight Garu-dhammé have not committed to their charge, he is guilty of a Dukkasa.’

1 Compare Kullavagga X, 6, 1.

? Amisa-hetu; that is, in order that the sisters may be induced to supply the preachers with food, medicine, &c.

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Herein this is the right occasion: (to wit), when the road is so insecure and dangerous that travellers on it have to carry arms. This is the right occasion in this passage.

28. Whatsoever Bhikkhu, by appointment, shall go on board the same boat, whether going up stream or down stream, in company with a Bhikkhuni, except for the purpose of crossing over to the other side—that is a Pafittiya.

This is the right occasion in this passage.

29. Whatsoever Bhikkhu, knowing it to be so, shall eat food procured by the intervention of a Bhikkhuni, unless the laity (who give the food) had already undertaken (to give it to him)'—that is a Padittiya.

30. Whatsoever Bhikkhu shall take a seat, one man with one woman, in company with a Bhikkhunt, in a secret place ?—that is a Paéittiya.

Here ends the third section, the ‘BhikkhunovAda-section.’

31. A Bhikkhu who is not sick may take one meal at a public rest-house*. Should he take more than that—that is a Paéittiya.

1 The introductory story in the Vibhanga is of a Bhikkhu born in Ragagaha, who went to a relative’s house, and a meal was there being prepared for him by his relatives. A kulupika bhikkhuni then arrives, and says, ‘ My friends, give the gentleman a meal!’ Then the Bhikkhu was in doubt whether he ought not to refuse it as being Bhikkhunt-paripafitam.

2 Compare the Aniyaté Dhamma.

8 Eko 4vasatha-pindo bhufgitabbo. An 4vasatha is one of those ‘chaultries,’ or public resting-places, which good Buddhists were wont to put up in the villages or at cross roads. At some of

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32. There is Pakittiya in going in a body to receive a meal}, except on the right occasion.

Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when > robes are being made, when on a journey (on foot), when on board a boat, when (the influx of Bhikkhus) is great?, when a general invitation is given to Samazas*, This is right occasion in this passage.

33. There is Paéittiya in taking food in turn 4, except on the right occasion.

Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when these a constant supply of rice was provided for travellers. See the Maha-parinibbana Sutta I, 10; II, 5 (pp. 10, 16); Gataka, No. 31 (‘Buddhist Birth Stories,’ pp. 280-285) ; Maha-sudassana Sutta I, 63; Dhammapada Commentary apud Fausbdéll, 185. The Samanta-PAsadik4 on this rule (Minayeff, p. 88) says that Avasathapizdo is a meal in such an 4vasatha.

1 On this rule compare Xullavagga VII, 3, 13. ‘In a body’ means four or more Bhikkhus going together to the same house.

2 Mah4-samayo. The Vibhanga relates how, when vassa was over, the Bhikkhus repaired in great numbers to visit the Buddha. On such occasions it was difficult or impossible for them all, if they adhered to the strict rule, to obtain their meals.

5 Samama-bhatta-samayo. See the Vibhanga, and the Samanta-Pasadika, quoted by Minayeff, pp. 88, 89. ‘Samazas,’ of course, includes others besides Buddhists.

On such occasions it was difficult or impossible for them all, if they adhered to the strict rule, to obtain their meals.

5 Samama-bhatta-samayo. See the Vibhanga, and the Samanta-Pasadika, quoted by Minayeff, pp. 88, 89. ‘Samazas,’ of course, includes others besides Buddhists.

‘4 Parampara-bhogane; that is, in picking and choosing with regard to food, or in regard to different invitations. The Bhikkhus were to eat straight on whatever was given, and to accept invitations in the order in which they were received. But a sick Bhikkhu might choose one morsel rather than another; and Bhikkhus in health might accept an invitation to a house where robes are going to be given, or made, rather than to a house where only a meal was offered. The last exception was simply to guard against the stock of robes falling short (Bhikkhf. . . nadhivdsenti: kivaram parittam uppaggati, says the Vibhanga).

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robes are being made. This is right occasion in this passage.

34. In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetmeats and cakes, that Bhikkhu, should he so wish, may accept two or three bowls full. If he should accept more than that—that is a Paéittiya.

When he has accepted two or three bowls full, he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case.

35. Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating’), shall eat or partake of ® food that has not been left over‘, whether hard or soft'—that is a Paittiya.

1 In the text read dvittipattapura.

The word for sweetmeats, pfiva, includes all those sweetmeats which it was then (as it is now) the custom to send as presents from one house to another at weddings, funerals, and such occasions.

‘Cakes’ (mantha) refers to those rice-cakes, &c., which were usually prepared as provision for a journey. Compare Gataka I, 80.

‘Should offer to take as much as he chose’ is the phrase referred to above in our note on the 7th Nissaggiya. The Vibhanga says here, Abhihafum pavareyya ti yavatakam ikkhasi tavatakam gamhahiti.

2 Pavarito. The Vibhanga says, Pavarito ndma dsanam paifayati bhoganam pafiayati hatthapase ¢Aito abhiharati pafikkhepo pavayati, which means, we think,‘ A seat for him is there, food is there, (the host) standing near him still makes invitation, but there takes place a refusal (of the proferred food).’

8’ Khadeyya va bhufgeyya va.

* The ‘not left over’ refers only to the case of a sick Bhikkhu. A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left.

5 Khadaniyam v4 bhoganiyam va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter

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A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left.

5 Khadaniyam v4 bhoganiyam va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter

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36. Whatsoever Bhikkhu shall offer a Bhikkhu who has finished his meal, though still invited to continue eating, his choice of food, whether hard or soft, that has not been left over, saying, ‘Come, now, Bhikkhu; take and eat!’ deliberately desiring to stir up longing (in that Bhikkhu); then if that Bhikkhu eats'—that is a Péittiya.

37. Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time *— that is a P&fittiya.

38. Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by—that is a Pafittiya.

39. Whatsoever Bhikkhu, when he is: not sick, shall request, for his own use, and shall partake of delicacies—to wit, ghee, butter, oil, honey, molasses, fish, flesh, milk, curds *—that is a Paéittiya.

40. Whatsoever Bhikkhu shall place, as food, within the door of his mouth, anything not given to him, save only water and a tooth-cleaner ‘—that is a Pafittiya.

Here ends the fourth section, the ‘Bhogana-section.’

41. Whatsoever Bhikkhu shall, with his own term of soft foods, such as boiled rice, curries, &c. The two words for eating correspond to these two ideas.

1 Bhuttasmim p4afittiya; that is, the offence is completed when the eating has taken place; but the offer alone is not a Pahittiya. So the Vibhanga.

2 After sun-turn.

3 In the text read tani; madhu phazitam.

* Dantapoma; doubtless the same, perhaps an older expression for, the dantaka/fha referred to in Kullavagga V, 31. Itisa piece of fragrant root (cinnamon, betel, &c.) about eight inches long.

PAKITTIYA DHAMMA, 4I

hand, give food, whether hard or soft, toan Afelaka or toa Paribb4gaka or toa ParibbagikA4'—that is a Pa&ittiya.

42. Whatsoever Bhikkhu shall address a Bhikkhu thus: ‘Come, brother; let us go, for a meal, to the village, or the town!’ and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, ‘Go away, brother! Talking with you, or sitting with you, is not pleasant to me. Talking, or sitting each one by himself, is more pleasant to me!’—if he does this for this cause, and for no other’—that is a Pakittiya.

43. Whatsoever Bhikkhu shall force his way into a house where a meal is going on, and take a seat there—that is a Paéittiya.

1 These are the various non-Buddhist religious teachers or devotees, most of whom rejected the Vedas. The Paribbagakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbagika is merely the feminine of the last. A4elaka, which naturally has no feminine, were the naked ascetics.

The Paribbagakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbagika is merely the feminine of the last. A4elaka, which naturally has no feminine, were the naked ascetics.

The sect now called Gains are divided into two classes, Svetambaras and Digambaras, the latter of which eat naked. They are known to be the successors of the school called Nigaz/has in the Pali Pi/akas; and it is not certain whether the Nigazfhas are included in the Adelakas. It is probable that the Brahman ascetics, the Vanaprasthas, were not included under the term Paribbagakas; but our information on the exact meaning of these terms is, as yet, very imperfect.

2 That is merely to get rid of him, in order to gain any- purpose of his own. The Vibhanga gives as examples that the Bhikkhu sees some valuable things, and wants to get them; or sees some woman, and wants to speak to her.

5 Sabhogane kule; the meaning of which is not quite clear.
The Old Commentary says, ‘A sabhogana kula is one where

42> PATIMOKKHA.

44. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place '—that is a Pakittiya.

45. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman— that is a Pafittiya.

46. Whatsoever Bhikkhu, who has been invited (to a house), and has been (thus already) provided with a meal, shall, without having previously spoken about it to a Bhikkhu, if there is one there, go on his (begging) rounds among the families, either before meal-time or after meal-time’, except on the right occasion—that is a P&ittiya.

there is a husband and a wife; and they both, husband and wife, are not gone forth from, are not devoid of lust’ (Minayeff, p. 89, under P.; but for anatikkantd read anikkhant4). Then the Samanta-Pasadika, doubtless to justify this suggested implication, makes sabhoganam equal to saha ubhohi ganehi (!); or, in the alternative, to sabhogam, since ‘the wife is the bhoga ofa man still given to passion, and the husband the bhoga of a wife.’ The use of Bhogana in any such sense is extremely forced, and was perhaps only suggested by the following rules; but it is just possible we should translate, ‘a household still given to pleasure’ (compare Kullavagga VIII, 5, 1), or ‘fond of good food’ (compare Milinda Pawha 76).

On anupakhagga compare the 16th Patittiya.

1 Compare the 30th Pakittiya, and the two Aniyata Dhamma.

2 The Vibhanga has the following stories in regard to these two particulars. A family devoted to Upananda invited him and another Bhikkhu. Before meal-time he went to attend on other families (purebhattam kuldni payirupdsati). The people delayed giving his meal to the other Bhikkhu till Upananda should arrive. He came late; and the other Bhikkhu was thereby discomforted.

A family devoted to Upananda invited him and another Bhikkhu. Before meal-time he went to attend on other families (purebhattam kuldni payirupdsati). The people delayed giving his meal to the other Bhikkhu till Upananda should arrive. He came late; and the other Bhikkhu was thereby discomforted.

The family devoted to Upananda sent him food for his use; saying it was to be given to the Samgha, with special reference to him. He had gone for an alms to the village. The messengers delivered the food and the message, and asked where Upananda was.

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Herein the right occasion is this: (to wit), a time of giving of robes, a time of making of robes. That is right occasion in this passage.

47. A Bhikkhu who is not sick may accept a (standing) invitation with regard to the requisites?! for four months. If he accept it for a period longer than that—unless there be a second invitation, or a perpetual invitation—that is a Pafittiya.

48. Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient—that is a Paéittiya.

49. And if there be any reason for that Bhikkhu’s going to the army, that Bhikkhu may remain there for two or three nights. If he remain longer than that—that is a Paittiya.

50. And if while remaining there for two or three nights he should go to the battle-array, or to the numbering of the forces, or to the drawing up of the forces, or to a review ?— that is a PAéittiya.

End of the fifth section, the ‘Aselaka-section.’

The Bhikkhus told the matter to the Blessed One. He directed the present to be accepted, and laid ‘by till Upananda should return. After Upananda returned, he nevertheless went out again to attend on other families, and the food so sent went bad.

The Bhikkhu is to tell a resident Bhikkhu before, on account of this rule, giving up his usual rounds, in order that he may still go if a sick Bhikkhu wants medicine.

The exceptions are, as above, to prevent the stock of robes falling short.

1 These are usually four—clothing, food, residence, and medicine.
This rule refers more especially to medicine, as appears from the
explanation in the Vibhanga.

2 On this rule compare the third section of the Magghima-Sila,

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51. There is Paéittiya in the drinking of fermented liquors, or strong drinks}.

52. There is Pafittiya in poking (another person) with the finger.

53. There is Paéittiya in sporting in the water *,

54. There is PAfittiya in disrespect *.

55. Whatsoever Bhikkhu shall frighten a Bhikkhu *—that is a PAéittiya.

56. Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself®, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PAkittiya.

57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Paéittiya.

56. Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself®, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PAkittiya.

57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Paéittiya.

Herein this is proper occasion: (to wit), the two and a half months during which there is hot weather, and during which there is fever; namely, the last month and a half of the heats, and the first month and the third section of the Mah4-Sila (translated in Rh. D.’s ‘Buddhist Suttas from the Pali,’ pp. r92, 198). We follow the Vibhanga in the interpretation of the various terms.

* The Old Commentary (quoted by Minayeff, p. go) distinguishes between sura and meraya by the former being derived from flour, water, &c., and the latter from flowers, fruits, &c.

2 Throwing water over one another, and chasing one another,
were common amusements at the public and private bathing-places.
Our MSS. read throughout h4sa-dhamme.

8’ Anddariye. That is, according to the Vibhanga, paying no heed, when one’s attention is drawn by an upasampanna to the fact that this or that action is against the rule laid down (pafifattam). But compare also Xullavagga VIII, 8, 1.

* In the text read bhimsapeyya.

5 H.0.’s MS. readsvisibbanapekho. At Mahavagga I, 20, 15, visibbesum occurs in the sense of ‘they warmed themselves.’ Trenckner at p. 47 of the Milinda Pawha reads aggim galetva | visivetva; and at p.102, samsibbitavisibbitatta sikhanam.

PAKITTIVA DHAMMA, AS

of the rains?: when sick; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection.

58. A Bhikkhu who receives a new robe must choose one or other mode of disfigurement out of the three modes of disfigurement; either (making part of it) dark blue, or (marking part of it with) mud, or (making part of it) black. If a Bhikkhu should make use of a new robe without choosing one or other mode of disfigurement out of the three modes of disfigurement *—that is a Pafittiya.

59. Whatsoever Bhikkhu who has made over? his robe to a Bhikkhu, or to a Bhikkhuni, or to a probationer, or to a Sdmamera, or to a Sdmaveri, shall continue to make use of it as a thing not (formally) given—that is a Pafittiya.

1 The Vibhanga refers the first of these periods to the hot weather, and the second to the fever weather.

2 In the text insert a full stop after ka/asdmam v4. The object of this rule, according to the Vibhanga, is to enable a Bhikkhu to trace his robe should it get lost by being mixed up with others. Compare the r5th Nissaggiya.

5 The Vibhanga says, ‘There are two ways of appointment (in making over, vikappan4), promising in the presence, and promising in the absence (of the person to whom the appointment is made). Promise in the presence is by the words, “I make over this robe to you, or to such and such a one (then present)!” Promising in the absence is by the words, “I give this robe to you for you to appoint (to some one else).” Then the person spoken to should say, “Who is your friend, or intimate acquaintance?” “Such a one, or such a one.” Then the other should say, “TI give this to them. ‘This is their property. Wear it, or part with it, or do with it as you like!”’

These last are the formal words used on presenting a robe ; and by their use the property in the robe is transferred. After that the original owner, in spite of the formal words, may not, according to our rule, continue to use the robe.

On apakkuddharakam see Childers, sub voce pakfuddharo.

p. 46

60. Whatsoever Bhikkhu shall hide, or cause another to hide, a Bhikkhu’s bowl, or his robe, or the mat on which he sits, or his needle-case?, or his girdle, even though in fun—that is a PAéittiya.

End of the sixth section, the ‘Surap4na-section.’

61. Whatsoever Bhikkhu shall deliberately deprive any living thing of life—that is a PAfittiya.

62. Whatsoever Bhikkhu shall, knowingly, drink water with living things in it—that is a Paéittiya.

63. ‘Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma ?—that is a Pékittiya.

64. Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence* committed by a Bhikkhu— that is a Paéittiya.

65. Whatsoever Bhikkhu shall admit a person under twenty years of age to the higher grade in the Order, knowing him (or her) to be so—(while) the person is not admitted to the higher grade, and the other Bhikkhus (who assist) are blameworthy— this is in him‘ a P&fittiya.

66. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan ofp. 47 robbers, knowing it to be such, even as far as the next village'—that is a P&éittiya.

1 In the text read sAigharam.

2 Compare the 79th Padittiya, and Kullavagga IV, 14 passim.

3 That is, a Paragika, or a Samghadisesa.

* The upagghaya is guilty of a Pahittiya; the 4fariya, and the gana, of a Dukkaéa, says the Vibhanga.

67. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman?, even as far as the next village—that is a Pafittiya.

p. 47

robbers, knowing it to be such, even as far as the next village'—that is a P&éittiya.

67. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman?, even as far as the next village—that is a Pafittiya.

68. Whatsoever Bhikkhu shall speak thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “ dangerous” by the Blessed One, there is not sufficient danger (to prevent his acquiring spiritual gifts)*;’ then that Bhikkhu should be addressed by the Bhikkhus thus: ‘Say not so, brother! bear not false witness against the Blessed One! For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure‘, brother, have the Dangerous Qualities. been declared by the Blessed One to be full of danger ®, and also to be sufficient to prevent him who cultivates them (from attaining spiritual gifts)®” If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body, even to the third time, to the intent that he abandon that course.

1 Compare the 27th Pafittiya. A caravan that sets out with intent to steal or rob on the way is meant.

2 Compare the 27th and 28th Pakittiyas.

5 These are specified in detail in Mahavagga II, 3, 7.

* Pariydya; fulness, extent, of illustration and explanation. Not merely manner, or method, of statement. Much of this pariyaya will be found in the various similes used in the Kullavagga loc. cit.

5 In the text here, and in the corresponding clause of No. 70, read anekapariyayena A4vuso antarayika dhamméa antarayika vutta bhagavaté, as in Kullavagga I, 32.

p. 48

If, while being so admonished, up to the third time, he abandon that course, it is well. If he abandon it not—that is a Paéittiya!.

69. Whatsoever Bhikkhu, knowing him to be so, shall eat in company with, or dwell together with’, or sleep in one place with a Bhikkhu who talks thus (as in 68), and has not been dealt with according to the law’, and has not laid aside his delusion—that is a Pakittiya.

70. If a Samazera‘ even should say thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “dangerous” by the Blessed One there is not sufficient danger (to prevent his attaining to spiritual gifts);’ then that SAmazera should be addressed by the Bhikkhus thus: ‘Say not so, good Samazera! Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sdmamzera, have the

Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sdmamzera, have the

+ This rule is directed against the delusion that sin, to a very holy man, loses its danger and its sinfulness. Compare the 4th Samghadisesa ; and, on the method of procedure here laid down, the roth to the 13th Samghddisesas. At Kullavagga I, 32 lust is declared to be an antardyiko dhammo; and falsehood another at Mahavagga II, 3, 3. The Samanta-Pasddika (quoted by Minayeff, p. 92) gives five divisions of these ‘dangerous qualities.’

2 This the Vibhanga explains as holding Uposatha, or Pava- — rana, or a Samghakamma with him.

5 Ukkhitto anosfrito, says the Vibhanga. Compare Mahéavagga IX, 4, 10, 11.

* Samazuddeso; which is explained by the Old Commentary as equal to SA€mazera. Why, in the Patimokkha, now one and now the other expression should be used, is not clear. In the later texts SAmazera is the usual form, but samazuddeso is found also in a few passages. '

p. 49

Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts)’ And if that Samawera, when so addressed by the Bhikkhus, shall persist in that course, that SAmazera should be addressed by the Bhikkhus thus: ‘From this day forth, good SAmamera, neither can that Blessed One be referred to? by you as your Teacher, nor can the privilege, which the other SAmazeras enjoy, of sleeping in the same place with the Bhikkhus for two or three nights’, any longer be yours! Depart! away with you 3!’ Whatsoever Bhikkhu shall encourage ‘,.or support °, or eat with, or sleep in the same place with, a Samavera thus expelled—that is a PAéittiya.

End of the seventh section, the ‘Sapp4zaka*-section.’

1 Apadisitabbo. Compare the four Mahadpadesa in the
Mahéa-parinibbana Sutta IV, 7-11.

® Compare the 5th PAaittiya.

3 In the text read fara pi re; that is, Aara api re, instead of kara pare. On vinassa compare Mahavagga I, 61, r.

* Upalapeyya. Compare Mahavagga I, 59, and Mahé-parinibbana Sutta I, 5, and the passages quoted in Rh. D.’s version of the latter passage. The Old Commentary says, ‘Flatters him (talks him over, tassa upalapeti) by saying, “I will give you a bowl, ora robe, or hear you repeat, or answer your questions.” ’

5 Upatthapeyya. The Old Commentary says, ‘by providing him with chunam, or clay, or a tooth-cleanser, or water to wash his face with.” No doubt upa//hapeti is used in the sense of showing such personal attentions to another, as the upa/#haka did to the Buddha ; and such services would very rightly come under this rule. Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word.

Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word.

* This title is taken from the second, not, as in all the other cases, from the first rule in the section,

[13] E

p. 50

71. Whatsoever Bhikkhu, when admonished by the Bhikkhus in respect of some precept in accordance with the Dhamma, shall speak thus: ‘I cannot submit myself to that precept, brother, until I shall have enquired touching it of another Bhikkhu, an experienced master of the Vinaya’—that is a PAsittiya.

A Bhikkhu desirous of training, Bhikkhus’, should learn, and enquire, and settle in his own mind. This is the right rule in this connection. :

72. Whatsoever Bhikkhu, when the PAtimokkha is being recited, shall speak thus: ‘What comes of these minor? precepts being here recited, save only that they tend to misgiving, and worry, and perplexity!’—there is P4éittiya in thus throwing contempt on the precepts ®.

73. Whatsoever Bhikkhu, when at the half month the Patimokkha is being recited, should say thus: ‘Now for the first time do I notice that this rule, they say, is handed down in the Suttas, is embraced in the Suttas !’— then, if the other Bhikkhus shall know concerning that Bhikkhu thus: ‘This Bhikkhu has taken his place at the recitation of the Patimokkha once, or twice, not to say oftener*’— that Bhikkhu is not only not made free on account of his ignorance ®, but he is to be dealt with according to the Dhamma for the offence into which he has fallen, and furthermore he is to be charged with foolishness (in the words), ‘This is loss to thee,p. 51 brother, this is an evil to thee, in that when the Patimokkha is being recited you fail to take it to your heart, and attend to it with care.’ There is Pa£ittiya in such foolish conduct.

* On this strange allocution see the note to the 1oth Nissaggiya. 2? Khuddanukhuddakehi. Compare the Mahé-parinibbana Sutta VI, 3, and the passages quoted there in Rh. D.’s note. 5 In the text read vivanzake. _ # In the text read ko pana vado bhiyyo. ® In the text read anvidnakena.

74. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow— that is a Paéittiya.

75. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture '—that is a Paéittiya.

76. Whatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Samgh4disesa without ground— that is a Padittiya.

77. Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, even for a moment; if he does it to that end alone—that is a Paittiya.

78. Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone—that is a Paéittiya.

79. Whatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about those proceedings)?—that is a Pa&ittiya.

1 Talasattikam uggireyya. The Old Commentary says,
Kéyam va kayapafibaddham va antamaso uppalapattam pi uéAareti.
Compare 4vudhani uggiritva at Gataka I, 150.

2 If he should raise any formal objections so as to re-open the question, that would fall under the 63rd Pafittiya. On ‘ declaring one’s consent’ in this and the following rule, see below, Mahavagga II, 23. The whole rule, as well as on No. 63, is repeatedly referred to in Kullavagga IV, 14.

E 2

’

p. 52

80. Whatsoever Bhikkhu, when the Samgha is engaged in conducting a (formal) enquiry, shall rise from his seat, and go away, without having declared his consent—that is a Pa&ittiya.

81. Whatsoever Bhikkhu, when, in a regularly constituted Samgha', he has given away a robe, shall thereafter grumble about it, saying, ‘The Bhikkhus appropriate the property of the Samgha according to friendship ’—that is a Pa&ittiya.

82. Whatsoever Bhikkhu shall divert to the use of any individual property dedicated to the Samgha, knowing it to be so—that is a Pakittiya.

Here ends the eighth section, the ‘Sahadhammika-section.’

83. Whatsoever Bhikkhu shall cross the threshold of an anointed Khattiya king, when the king has not gone forth, and the queen has not withdrawn, without first having had himself announced ?—that is a Pakittiya.

1 Samaggena samghena. See the note to the 21st Pakittiya.

* Indakhila, the word translated ‘ threshold,’ is explained in the Old Commentary by sayani-ghara, ‘sleeping chamber ;’ but this is rather a didactic gloss on the rule. Compare the note above on the 43rd Pafittiya. The phrase ‘when the queen has not gone in’ is somewhat doubtful. H. O.’s MS. of the Vibhanga reads (as Minayeff does) aniggata-ratanake, instead of Dickson’s anthata-ratanake. The former is the better reading; nfhata is impossible, it must be either nihata or nfha¢a. But ratanaka, though the queen is one of the seven Ratanas of a king, is not found elsewhere used absolutely for a queen: the use of ragake, too, immediately after rafifio, instead of rawwe or ragini, is curious, A possible alternative rendering would be ‘when the court has not departed, and the regalia not laid aside:’ but we prefer on

p. 53

84. Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel!— that is a P&fittiya.

Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel!— that is a P&fittiya.

Should a Bhikkhu have picked up, either in a grove or in a dwelling-place, a jewel, or anything deemed a jewel, it is to be laid aside, that he to whom it may belong may take it away. This is the right course in such a case.

85. Whatsoever Bhikkhu shall, out of hours 2, enter a village, without having informed a Bhikkhu if one is present*, except on account of business of a special nature‘ thereto sufficient—that is a Pakittiya.

86. Whatsoever Bhikkhu shall have a needlecase made of bone, or ivory, or horn, it shall be broken up—and that is a PAéittiya.

87. When a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted inch °, exclusive of the lowermost piece of the bed frame ®. To him who exceeds that limit: there is a P&éittiya, the whole the Old Commentator’s explanation of raégaka and ratanaka.

1 Ratanasammatam; that is, a thing made of one of those substances ranked with gems, such as jade, coral, &c.

2 Vik4le; that is, says the Old Commentary, from sun-turn in one day till sun-rise in the next.

® Santam bhikkhum. If one is not present, he may go without. The Old Commentary gives no such definition of being present, as Mr. Dickson has supplied.

‘ Akkayika. Compare the note on the 28th Nissaggiya.

5 Sugatangulena. See the note on the 6th Samghadisesa.

* Afani. There is no explanation of this term, either in the Old Commentary, or in the Samanta-Pasadika.

54 ' PATIMOKKHA.

and (the legs of the piece of furniture) shall be cut down (to the proper size).

88. Whatsoever Bhikkhu shall have a bedstead or a chair made, stuffed with cotton’, the stuffing shall be torn out—and that is a Paéittiya.

89. When a Bhikkhu is having a rug or mat to sit upon made, it must be made of the right measure. Herein this is the measure: in length two spans, according to the accepted span ; in breadth one span; the border one span. To him who exceeds that limit there is a P&éittiya, and (the article) shall be cut down (to the proper size).

90. When a Bhikkhu is having an itch-cloth? made, it must be made of the right measure. Herein this is the measure: in length four spans, according to the accepted span; in width two spans. To him who exceeds that limit there is a Pa&ittiya, and (the cloth) shall be cut (down to the proper size).

g1. When a Bhikkhu is having a garment made for the rainy season, it must be made of the right measure. Herein this is the right measure: in length six spans, according to the accepted span; in breadth two spans and a half. To him who exceeds that limit there is a P4&éittiya, and (the garment) shall be cut (down to the proper size).

92. Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger—

To him who exceeds that limit there is a P4&éittiya, and (the garment) shall be cut (down to the proper size).

92. Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger—

* Tfilam; which the Old Commentary expands into three kinds—tfilam from a tree, tfilam from a creeper, and tilam from a young fowl.

* When a Bhikkhu had a boil, or running sore, or any such disease, the use of an itch-cloth (so called from the first in the list of skin complaints there mentioned) is laid down in Mahavagga VU, 17.

* On the doubtful meaning of Sugata, see the note above onp. 55 that is a Pa£ittiya, and (the robe) shall be cut down to the proper size.

Herein this is the measure of the Sugata robe of a Sugata: in length nine spans, according to the accepted span; in breadth six spans. This is the measure of the Sugata robe of a Sugata,

End of the ninth section, the ‘Ratana-section.’

Venerable Sirs, the ninety-two rules regarding matters requiring expiation have been recited.

In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’

A second time I ask the venerable ones, ‘ Are you pure in this matter ?’

A third time I ask the venerable ones, ‘Are you pure in this matter ?’

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here endeth the recitation of the Padittiyas.

the 28th Nissaggiya. There is no reason whatever to believe that Gotama’s robe was larger, in proportion, than those worn by the other members of his order. He exchanged robes with Maha Kassapa. Of the two sets of robes brought by Pukkusa, one was given to Ananda, and one was reserved for the Buddha himself ; and no one can read the account in the Mah4-parinibbana Sutta without feeling that both are supposed to be of the same size.

p. 56

PA7IDESANIYA DHAMMA.

RULES REGARDING MATTERS WHICH OUGHT TO BE
CONFESSED.

Here, venerable Sirs, the four rules regarding matters which ought to be confessed come into recitation.

1, Whatsoever Bhikkhu, when a Bhikkhunt not related to him has entered within the houses ?, shall, with his own hand, accept at her hands food, either hard or soft, and eat or enjoy it—that is a matter which ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’

2. Now Bhikkhus, when they have been invited to laymen’s houses, eat. If the Bhikkhunt stay there giving directions, saying, ‘ Here give curry, give rice here!’ the Bhikkhunt ought to be rebuked by those Bhikkhus, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating!’ If it should not occur to a single Bhikkhu to rebuke the Bhikkhunt, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating !’—that is a matter that ought to be confessed by those Bhikkhus, saying, ‘We have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed ; and we confess it!’

3. Whatsoever Bhikkhu shall accept, with his

1 Antaragharam pavit#ha; that is, during her alms-visit to the village. Compare the 3rd Sekhiya; Mahdvagga I, 23, 3; and Kullavagga VIII, 5, 2. .

p. 57

own hand, food, either hard or soft, in such households as have been (by a formal sammuti) declared to be households, under discipline’, without having been previously invited, and without being sick, and eat it or enjoy it—that is a matter that ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed ; and I confess it!’

4. Whatsoever Bhikkhu, while he is dwelling in a place belonging to the class of those forest dwellings which are held to be insecure and dangerous %, shall accept, with his own hand, at his home, food, either hard or soft, without having previously given notice (of the danger incurred by people that enter that forest), unless he is sick, and shall eat it or enjoy it—that is a matter that ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’

Here end the Pa¢idesaniyas.

Venerable Sirs, the four rules regarding matters which require confession have been recited.

In respect of them I ask the venerable ones, ‘Are you pure in this matter?’

1 Sekha-sammatani kulani; which the Vibhanhga explains as a household grown rich in faith, but poor in goods; where whatever they get is given away to the Order, though the family may be some days in want of it. Compare what is said of Anathapizdika in the Introduction to the goth Gataka (Gataka I, 228); though his lot had not reached the very lowest limit.

2 Compare the 29th Nissaggiya.

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A second time I ask the venerable ones, ‘Are you pure in this matter ?’

A third time I ask the venerable ones, ‘Are you pure in this matter ?’

The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.

Here endeth the recitation of the Pa¢idesaniyas.

p. 59

SEKHIYA DHAMMA.

RULES REGARDING MATTERS CONNECTED WITH
DISCIPLINE.

Here, venerable Sirs, the rules regarding matters connected with discipline come into recitation.

1. ‘I will put on my under garment all around me’, This isa discipline which ought to be observed.

2. ‘I will put on my robe all around me.’ This is a discipline which ought to be observed.

3. ‘Properly clad will I go amidst the houses *.’
This is a discipline which ought to be observed.

4. ‘Properly clad will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

5. ‘(With my body) under proper control? will I go amidst the houses.’ This is a discipline which ought to be observed.

6. ‘(With my body) under proper control will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

7. ‘With downcast eye‘ will I go amidst the

5. ‘(With my body) under proper control? will I go amidst the houses.’ This is a discipline which ought to be observed.

6. ‘(With my body) under proper control will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

7. ‘With downcast eye‘ will I go amidst the

1 Parimazdalam: ‘so as to cover the navel-mazdala, and the knee-mazdala,’ says the Old Commentary. Compare Childers sub voce Timandalam; and Kullavagga VIII, 5, 2.

? Antaraghare. The antaragharam is the space in a village between the huts; not exactly the same, and yet in the following rules practically the same, as the village (g4ma).

5 Not, for instance, with dirty hands or feet, according to the
Vibhanga.

“ The practical rule is for a Bhikkhu to look at a spot in the ground about a plough’s length in front of him.

p. 60

houses.’ This is a discipline which ought to be observed.

8. ‘With downcast eye will I take my seat amidst the houses,’ This is a discipline which ought to be observed.

9. ‘With robes not pulled up? will I go amidst the houses.’ This is a discipline which ought to be observed.

10, ‘With robes not pulled up will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

End of the first section.

11. ‘Not with loud laughter will I go amidst the houses.” This is a discipline which ought to be observed.

12. ‘Not with loud laughter will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

13. ‘Making but a little sound will I go amidst the houses.’ This is a discipline which ought to be observed.

14. ‘Making but a little sound will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

15. ‘Without swaying my body about will I go amidst the houses.’ This is a discipline which ought to be observed.

16. ‘Without swaying my body about will I take

1 Or perhaps ‘thrown off.’ He is to be fully dressed as laid down in the rst and 2nd Sekhiyas.

p. 61

my seat amidst the houses.’ This is a discipline | which ought to be observed.

17. ‘Without swaying my arms about will I go amidst the houses.’ This is a discipline which ought to be observed.

18. ‘Without swaying my arms about will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

19. ‘Without swaying my head about will I go amidst the houses.’ This is a discipline which ought to be observed.

20. ‘Without swaying my head about will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

End of the second section.

21. ‘With my arms not akimbo!? will I go amidst the houses.’ This is a discipline which ought to be observed.

22. ‘With my arms not akimbo will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

23. ‘With my head uncovered? will I go amidst the houses.’ This is a discipline which ought to be observed.