Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The sentences which follow in the text, but are not here translated, and in which it is declared that all the following portions of the Patimokkha have already been heard, do not occur in the Vibhanga, They are not part of the Patimokkha; but only the 6 PATIMOKKHA. In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’ A second time I ask, ‘Are you pure in this matter ?’ A third time I ask, ‘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 Paragikas. form to be used, when the Patimokkha cannot be recited in full, and all the remaining Rules are to be omitted. According to Mahavagga II, 15, 1, 4 this abridged recital may be used in certain cases of danger. On Yatha pure tatha pak there is no explanation in the Old Commentary. The phrase probably means that the Bhikkhu is irrevocably defeated. He must remain for ever in the condition (of permanent exclusion from the Order) into which he has brought himself. SAMGHADISESA DHAMMA, 7 SAMGHADISESA DHAMMA, RULES WHICH REQUIRE, AS WELL IN THEIR EARLIER AS IN THEIR LATER STAGES, FORMAL MEETINGS OF THE ORDER}. Here, venerable Sirs, the thirteen matters, which, as well in their earlier as in their later stages, require formal meetings of the Order, come into recitation. 1. The emission of semen by design, except by a person sleeping, is a Samgh4disesa. y 2. Whatsoever Bhikkhu, being degraded’, shall, with perverted * mind, come into bodily contact with a woman, by taking hold of her hand, or by taking hold of her hair, or by touching any part of her body— that is a Samghadisesa. 3. Whatsoever Bhikkhu, being degraded, shall, with perverted mind, address a woman with wicked words, exciting to passion as those of a young man to a maid—that is a Samgh4adisesa*. 1 The expression is curious, but the authorities given by Childers (sub voce) are decisive as to its meaning. Whereas the Paragika offences were dealt with in one meeting of the Order, these thirteen offences gave rise to the various Samghakammas (formal resolutions or proceedings at meetings of the Order), which are explained in detail in the third Khandhaka of the Kullavagga. The text of, and the ancient commentary on this portion of the Patimokkha will be found in the Vibhanga in the Book on the Samghadisesas. * Otizno, literally, ‘having gone down,’ which the old commentator in the Vibhanga explains as ‘lustfully, or with a mind bound by desire.’ Our word ‘degraded’ has often a very similar connotation. 5 Viparizatena, literally, ‘changed;’ here ‘changed for the worse. Compare Mah4-sudassana Sutta II, 39, and the Old Comment at Minayeff, p. 64. * Compare the second Aniyata. 8 PATIMOKKHA.
25 Viparizatena, literally, ‘changed;’ here ‘changed for the worse. Compare Mah4-sudassana Sutta II, 39, and the Old Comment at Minayeff, p. 64. * Compare the second Aniyata. 8 PATIMOKKHA. 4. Whatsoever Bhikkhu, being degraded, shall, with perverted mind, magnify, in the hearing of a woman, ministration to himself! (by saying), ‘ This, Sister, would be the noblest of ministrations, that to so righteous and exalted a religious person as myself you should ministrate by that act,’ (meaning) sexual intercourse—that is a Samghdadisesa. 5. Whatsoever Bhikkhu shall act as a go-between for a woman to a man, or for a man to a woman, or for a wife, or for a paramour, or even for a harlot— that is a Samgh4disesa. 6. A Bhikkhu who, begging (the materials) together, is having a hut put up for his own use, to belong to no one (else), must have it made of due measurement. And herein this is the measurement— in length twelve spans according to the accepted span’, in breadth seven spans (measured) inside. 1 Attakamaparikariy 4, perhaps ‘to his lusts ;’ but we follow the old commentator. * Sugata-vidatthiya. Dickson translates ‘of the span of Buddha,’ Sugata being one of the many epithets applied to the Buddha in poetry, or poetical prose. Mr. James D’Alwis in the Ceylon Asiatic Society’s Journal for 1874 has a long article to show that this cannot be the correct meaning of the word ‘ Sugata’ in this connection ; and we think he is right, though his discussion as to what it does mean (evidently more than a simple span) seems to lead to no certain conclusion. The older Ceylon commentators take the expression as being equal to one and a half carpenter's cubits, a ‘carpenter’s cubit’ (Simhalese Wadu-riyana) being two ordinary cubits, so that ‘the Buddha’s span’ (as they translate it) would be four feet and a half! But the Bhikkhus of the present day in Ceylon take it to be equal to the length of the supposed foot-print of the Buddha on Adam’s Peak; that is, four ordinary cubits, or six feet. See Dickson’s note; and compare Nissaggiya 15, and P&kittiya 87-92. There is no comment on the phrase in the Old Commentary, SAMGHADISESA DHAMMA, 9 The Bhikkhus must be brought to the place to approve the site; and those Bhikkhus shall approve a site free from danger’, and with an open space around it®, If a Bhikkhu shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to approve the site, or shall exceed the (due) measure—that is a SamghAdisesa. 7. A Bhikkhu who is having a large® residence made for his own use, and to belong (also) to others, shall bring the Bhikkhus to the place to approve the site; and those Bhikkhus shall approve a site free from danger, and with an open space around it. Ifa Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site—that is a Samgh4disesa.
3Ifa Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site—that is a Samgh4disesa. 8. Whatsoever Bhikkhu‘, in harshness, malice, or anger, shall harass (another) Bhikkhu by a groundless (charge of having committed) a PAragika offence, thinking to himself, ‘Perchance I may (thus) get him to fall from this religious life *—and then at some later time, either when he is pressed, or without his being pressed, the case turns out to be groundftess, which is especially curious if the word Sugata meant ‘the Buddha’s,’ that is to say, the Buddha’s span, when that work was composed. 1 That is, either to living creatures (birds, ants, and so on) by clearing the site; or to the future resident after it is built. See the old commentator’s note on Sdrambha at Minayeff, p. 71. 2 «Sufficient for a cart drawn by a yoke of oxen to pass round it,’ according to the old commentator. 8 Mahallaka. Compare Xullavagga VI, 11, 1. * In the text read, of course, Bhikkhu, not Bhikkht, 5 Te. to throw off the robes, to leave the Order. 10 PATIMOKKHA. and the Bhikkhu confesses his malice '—that is a Samghadisesa. g. Whatsoever Bhikkhu, in harshness, malice, or anger, shall harass another Bhikkhu by a groundless charge of having committed a Paragika offence, supporting himself by some point or other of no importance in a case that really rests on something of a different kind; thinking to himself, ‘Perchance I may thus get him to fall from this religious life’ —and then at some Iater time, either when he is pressed, or without his being pressed, the case turns out to rest on something of a different kind, and that Bhikkhu confesses his malice—that is a Samghadisesa?*. 10. Whatsoever Bhikkhu shall go about to cause division in a community ® that is at union, or shall persist in calling attention to some matter calculated _ to cause division, that Bhikkhu should thus be addressed by the Bhikkhus: ‘Sir, go not about to cause division in a community that is at union;’ or, ‘Persist not in calling attention to a matter calculated to cause division;’ ‘Be, Sir, at one with the community, for the community, being at unity, in harmony, without dispute, dwells pleasantly under 1 Dosam was probably meant here to refer to the doso at the beginning of the rule. 2 For instance, the Bhikkhu has seen that A, who is a Khattiya, has committed some offence. He says either that he has seen a Khattiya commit that offence, and thus harasses an innocent person; or he says that A has committed a Pardgika offence, whereas the offence is of a lesser nature. For £aveyyan in the text read AAveyyan. ® Samgha; that is, the company of the Brethren dwelling in one place, or in one district. SAMGHADISESA DHAMMA, II
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The sentences which follow in the text, but are not here translated, and in which it is declared that all the following portions of the Patimokkha have already been heard, do not occur in the Vibhanga, They are not part of the Patimokkha; but only the 6 PATIMOKKHA. In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’ A second time I ask, ‘Are you pure in this matter ?’ A third time I ask, ‘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 Paragikas. form to be used, when the Patimokkha cannot be recited in full, and all the remaining Rules are to be omitted. According to Mahavagga II, 15, 1, 4 this abridged recital may be used in certain cases of danger. On Yatha pure tatha pak there is no explanation in the Old Commentary. The phrase probably means that the Bhikkhu is irrevocably defeated. He must remain for ever in the condition (of permanent exclusion from the Order) into which he has brought himself. SAMGHADISESA DHAMMA, 7 SAMGHADISESA DHAMMA, RULES WHICH REQUIRE, AS WELL IN THEIR EARLIER AS IN THEIR LATER STAGES, FORMAL MEETINGS OF THE ORDER}. Here, venerable Sirs, the thirteen matters, which, as well in their earlier as in their later stages, require formal meetings of the Order, come into recitation. 1. The emission of semen by design, except by a person sleeping, is a Samgh4disesa. y 2. Whatsoever Bhikkhu, being degraded’, shall, with perverted * mind, come into bodily contact with a woman, by taking hold of her hand, or by taking hold of her hair, or by touching any part of her body— that is a Samghadisesa. 3. Whatsoever Bhikkhu, being degraded, shall, with perverted mind, address a woman with wicked words, exciting to passion as those of a young man to a maid—that is a Samgh4adisesa*. 1 The expression is curious, but the authorities given by Childers (sub voce) are decisive as to its meaning. Whereas the Paragika offences were dealt with in one meeting of the Order, these thirteen offences gave rise to the various Samghakammas (formal resolutions or proceedings at meetings of the Order), which are explained in detail in the third Khandhaka of the Kullavagga. The text of, and the ancient commentary on this portion of the Patimokkha will be found in the Vibhanga in the Book on the Samghadisesas. * Otizno, literally, ‘having gone down,’ which the old commentator in the Vibhanga explains as ‘lustfully, or with a mind bound by desire.’ Our word ‘degraded’ has often a very similar connotation. 5 Viparizatena, literally, ‘changed;’ here ‘changed for the worse. Compare Mah4-sudassana Sutta II, 39, and the Old Comment at Minayeff, p. 64. * Compare the second Aniyata. 8 PATIMOKKHA.
25 Viparizatena, literally, ‘changed;’ here ‘changed for the worse. Compare Mah4-sudassana Sutta II, 39, and the Old Comment at Minayeff, p. 64. * Compare the second Aniyata. 8 PATIMOKKHA. 4. Whatsoever Bhikkhu, being degraded, shall, with perverted mind, magnify, in the hearing of a woman, ministration to himself! (by saying), ‘ This, Sister, would be the noblest of ministrations, that to so righteous and exalted a religious person as myself you should ministrate by that act,’ (meaning) sexual intercourse—that is a Samghdadisesa. 5. Whatsoever Bhikkhu shall act as a go-between for a woman to a man, or for a man to a woman, or for a wife, or for a paramour, or even for a harlot— that is a Samgh4disesa. 6. A Bhikkhu who, begging (the materials) together, is having a hut put up for his own use, to belong to no one (else), must have it made of due measurement. And herein this is the measurement— in length twelve spans according to the accepted span’, in breadth seven spans (measured) inside. 1 Attakamaparikariy 4, perhaps ‘to his lusts ;’ but we follow the old commentator. * Sugata-vidatthiya. Dickson translates ‘of the span of Buddha,’ Sugata being one of the many epithets applied to the Buddha in poetry, or poetical prose. Mr. James D’Alwis in the Ceylon Asiatic Society’s Journal for 1874 has a long article to show that this cannot be the correct meaning of the word ‘ Sugata’ in this connection ; and we think he is right, though his discussion as to what it does mean (evidently more than a simple span) seems to lead to no certain conclusion. The older Ceylon commentators take the expression as being equal to one and a half carpenter's cubits, a ‘carpenter’s cubit’ (Simhalese Wadu-riyana) being two ordinary cubits, so that ‘the Buddha’s span’ (as they translate it) would be four feet and a half! But the Bhikkhus of the present day in Ceylon take it to be equal to the length of the supposed foot-print of the Buddha on Adam’s Peak; that is, four ordinary cubits, or six feet. See Dickson’s note; and compare Nissaggiya 15, and P&kittiya 87-92. There is no comment on the phrase in the Old Commentary, SAMGHADISESA DHAMMA, 9 The Bhikkhus must be brought to the place to approve the site; and those Bhikkhus shall approve a site free from danger’, and with an open space around it®, If a Bhikkhu shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to approve the site, or shall exceed the (due) measure—that is a SamghAdisesa. 7. A Bhikkhu who is having a large® residence made for his own use, and to belong (also) to others, shall bring the Bhikkhus to the place to approve the site; and those Bhikkhus shall approve a site free from danger, and with an open space around it. Ifa Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site—that is a Samgh4disesa.
3Ifa Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site—that is a Samgh4disesa. 8. Whatsoever Bhikkhu‘, in harshness, malice, or anger, shall harass (another) Bhikkhu by a groundless (charge of having committed) a PAragika offence, thinking to himself, ‘Perchance I may (thus) get him to fall from this religious life *—and then at some later time, either when he is pressed, or without his being pressed, the case turns out to be groundftess, which is especially curious if the word Sugata meant ‘the Buddha’s,’ that is to say, the Buddha’s span, when that work was composed. 1 That is, either to living creatures (birds, ants, and so on) by clearing the site; or to the future resident after it is built. See the old commentator’s note on Sdrambha at Minayeff, p. 71. 2 «Sufficient for a cart drawn by a yoke of oxen to pass round it,’ according to the old commentator. 8 Mahallaka. Compare Xullavagga VI, 11, 1. * In the text read, of course, Bhikkhu, not Bhikkht, 5 Te. to throw off the robes, to leave the Order. 10 PATIMOKKHA. and the Bhikkhu confesses his malice '—that is a Samghadisesa. g. Whatsoever Bhikkhu, in harshness, malice, or anger, shall harass another Bhikkhu by a groundless charge of having committed a Paragika offence, supporting himself by some point or other of no importance in a case that really rests on something of a different kind; thinking to himself, ‘Perchance I may thus get him to fall from this religious life’ —and then at some Iater time, either when he is pressed, or without his being pressed, the case turns out to rest on something of a different kind, and that Bhikkhu confesses his malice—that is a Samghadisesa?*. 10. Whatsoever Bhikkhu shall go about to cause division in a community ® that is at union, or shall persist in calling attention to some matter calculated _ to cause division, that Bhikkhu should thus be addressed by the Bhikkhus: ‘Sir, go not about to cause division in a community that is at union;’ or, ‘Persist not in calling attention to a matter calculated to cause division;’ ‘Be, Sir, at one with the community, for the community, being at unity, in harmony, without dispute, dwells pleasantly under 1 Dosam was probably meant here to refer to the doso at the beginning of the rule. 2 For instance, the Bhikkhu has seen that A, who is a Khattiya, has committed some offence. He says either that he has seen a Khattiya commit that offence, and thus harasses an innocent person; or he says that A has committed a Pardgika offence, whereas the offence is of a lesser nature. For £aveyyan in the text read AAveyyan. ® Samgha; that is, the company of the Brethren dwelling in one place, or in one district. SAMGHADISESA DHAMMA, II
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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