Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If a community of Bhikkhus forming a body of less than twenty, even by one, should reinstate that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case. 1 Literally, ‘of which.’ In the text there should be no full stop after yavatatiyaka. On the regulations respecting Pariv4sa (Probation), see Kullavagga II, 1-3. 5 On the regulations respecting M4natta (Penance), see Kullavagga II, 6-8. SAMGHADISESA DHAMMA. 15 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 Samgh4disesas. 16 PATIMOKKHA. ANIYATA DHAMMA} RULES REGARDING UNDETERMINED MatTTERS. Here, venerable Sirs, the two Rules regarding undetermined matters come into recitation. ./ 1. Whatsoever Bhikkhu shall take a seat with a woman, one man with one woman, in secret, on a secluded seat, suitable? (for sexual intercourse) ; and if a believing woman, trustworthy of speech, who has seen (them so), shall lay it to his charge under one or other of three Rules, either under the Pér4gika’, or under the Samgh4disesa‘, or under the P4- Aittiya > Rules :—let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a P4ragika, or for a Samghadisesa, or for a Pakittiya ; or let that Bhikkhu be dealt with under that one of those three Rules under which the believing woman, trustworthy in speech, shall lay it to his charge. This rule relates to a matter undetermined. 2. And furthermore, even if the seat be not secluded, and not convenient (for sexual intercourse), but be convenient for addressing a woman with wicked words ®, then whatsoever Bhikkhu shall take 1 The whole of the following portion of the Patimokkha, together with the Old Commentary on it, recurs in the Vibhanga, Book III. * Alamkammaniye, an expression found only in this passage. The Vibhanga interprets it as above (Aniyata I, 2, 1). 8 The rst Péragika. * The 2nd Samghddisesa. 5 Pakittiya 44, 45; and compare also 7, 27. * Compare the 3rd Samghadisesa, and probably the 4th is also referred to. ANIVYATA DHAMMA, 17 a seat with a woman, one man with one woman, in secret, on such a seat, and a believing woman, trustworthy in speech, who has seen (them so), shall lay it to his charge under one or other of two Rules, either under the Samghddisesa, or under the PAéittiya Rule—let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a SamghAdisesa, or for a Paéittiya; or let that Bhikkhu be dealt with under that one of those two Rules under which the believing woman, trustworthy in speech, shall lay it to his charge. This rule relates to a matter undetermined.
2This rule relates to a matter undetermined. Venerable Sirs, the two Rules regarding uncertain matters 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 Aniyatas, * [43] Cc 18 PATIMOKKHA. NISSAGGIYA PAXITTIYA DHAMMA. PAxITTIYA RULES INVOLVING FORFEITURE. Here, venerable Sirs, the thirty P4éittiya Rules involving forfeiture come into recitation. 1. When the robes have been settled, when the Ka¢hina has been taken up by the Bhikkhu, an extra robe may be kept up to the end of a period of ten days. To him who goes beyond that there is a Pakittiya offence involving forfeiture’. 1 The following Rules, most of which have long ago fallen into abeyance, depend in great measure upon communistic customs of the ancient Fraternity, which are now somewhat difficult to understand. The following explanation of this rule, and more especially of the first few words of it, is therefore submitted with diffidence. At the end of the Vassa period (see below, Mahavagga, Books III and VII) the Samgha, or community of brethren in any place, was accustomed to give over to some one of the Bhikkhus such store of robes (Ka/hina-dussa) as it possessed; and it should here be observed that no Bhikkhu had a separate personal ownership over his robes, though nominally given to him for his own use, and really his own subject to the rules, they were, technically speaking, the property of the whole Samgha (that is, here, of the Order as a whole, not of the community residing together at that place). The Bhikkhu above referred to then spread the store of robes out to dry (suriye attharati); and afterwards satisfied out of it the wants of any brother whose robes, through the dampness of the season or other causes, had become spoiled. Meanwhile, each of the Bhikkhus had, of course, to wear something—it being one of the points most frequently insisted upon that a Bhikkhu should be decently clad, in direct contradiction to certain then popular views as to the sanctity of nakedness—but, during the interval, some of the rules about the robes were temporarily relaxed. Now the Mahavagga (VII, 1, 7) gives eight reasons by which the Kashina license would be extinguished for any one particular Bhikkhu alone—as it would be for the community at that place NISSAGGIYA PAKITTIYA DHAMMA, 19 2. When the robes have been settled, after the taking up of the Ka/dina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus—that is a P&éittiya offence involving forfeiture’.
3When the robes have been settled, after the taking up of the Ka/dina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus—that is a P&éittiya offence involving forfeiture’. by the formal ‘taking up of the store of robes’ (Ka/Ainuddh4ra or Ka¢hinassa ubbh4ra) ;—and with it that Bhikkhu’s claim to a share in the common store. These eight reasons are merely eight ways in which that particular Bhikkhu’s wants are already amply supplied; and the necessity, in his case, for a relaxation of the rules no longer exists. One of these reasons is that his set of robes is settled or done for (Rivaram nit/hitam) ; which, according to the old commentator on our rule here, means that his set has been made, or spoiled, or destroyed, or burnt, or that his hope of receiving one from the laity has been disappointed (ni/hitafivarasmin ti Aivaram katam va hoti naséham va vinattham va daddham va kivarasd v4 upakkhinn, according to which the Scholion in Dickson’s note must be corrected). In each of these cases his wants are already supplied by the set of robes he has retained for wear during the process of drying: only the case of those Bhikkhus remains to be settled who have not had new robes made, and whose old ones were still good enough to wear during that process. After the Ka/hinuddhara, either particular or general, no Bhikkhu can retain for his own use an atireka-Aivara, a spare robe. He must give it up to any brother who has need of it. As to the ‘ten days,’ the Sutta Vibhanga has the following story. Ananda, after the Kastinuddhara, has a spare robe. He wants to give it to Sariputta; but the latter isin Saketa, and is not expected back till the ninth or tenth day. So the Buddha, to meet such cases, establishes the rule that the spare robe may be kept up to the tenth day. The words ‘a PA&kittiya offence involving forfeiture,’ repeated at the end of each of the Nissaggiyas, are intended to mean that that offence involves, firstly, all that a Pakittiya involves ; and secondly, forfeiture, * To this Rule there is the following story in the Sutta Vibhanga. Certain Bhikkhus left their robes in charge of the other Bhikkhus, Cc 2 20 PATIMOKKHA. 3. When the robes have been settled, when the Ka/¢hina has been taken up by the Bhikkhu, if a set of robes should be offered to a Bhikkhu out of season, it may be accepted by that Bhikkhu, should he so wish. But when he has accepted it, it must be made up at once; and if it be not sufficient for him, it may be kept up to the end of a month by that Bhikkhu should he have any hope that the deficiency may be supplied. If he keep it beyond that time, even if there be hope of (the deficiency) being supplied—_ that is a Paéittiya offence requiring forfeiture. 4. Whatsoever Bhikkhu shall have his soiled robe! washed, or dyed, or beaten by a Bhikkhunt (sister)? who is not related to him—that is a Paéittiya offence involving forfeiture’.
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.
1If a community of Bhikkhus forming a body of less than twenty, even by one, should reinstate that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case. 1 Literally, ‘of which.’ In the text there should be no full stop after yavatatiyaka. On the regulations respecting Pariv4sa (Probation), see Kullavagga II, 1-3. 5 On the regulations respecting M4natta (Penance), see Kullavagga II, 6-8. SAMGHADISESA DHAMMA. 15 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 Samgh4disesas. 16 PATIMOKKHA. ANIYATA DHAMMA} RULES REGARDING UNDETERMINED MatTTERS. Here, venerable Sirs, the two Rules regarding undetermined matters come into recitation. ./ 1. Whatsoever Bhikkhu shall take a seat with a woman, one man with one woman, in secret, on a secluded seat, suitable? (for sexual intercourse) ; and if a believing woman, trustworthy of speech, who has seen (them so), shall lay it to his charge under one or other of three Rules, either under the Pér4gika’, or under the Samgh4disesa‘, or under the P4- Aittiya > Rules :—let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a P4ragika, or for a Samghadisesa, or for a Pakittiya ; or let that Bhikkhu be dealt with under that one of those three Rules under which the believing woman, trustworthy in speech, shall lay it to his charge. This rule relates to a matter undetermined. 2. And furthermore, even if the seat be not secluded, and not convenient (for sexual intercourse), but be convenient for addressing a woman with wicked words ®, then whatsoever Bhikkhu shall take 1 The whole of the following portion of the Patimokkha, together with the Old Commentary on it, recurs in the Vibhanga, Book III. * Alamkammaniye, an expression found only in this passage. The Vibhanga interprets it as above (Aniyata I, 2, 1). 8 The rst Péragika. * The 2nd Samghddisesa. 5 Pakittiya 44, 45; and compare also 7, 27. * Compare the 3rd Samghadisesa, and probably the 4th is also referred to. ANIVYATA DHAMMA, 17 a seat with a woman, one man with one woman, in secret, on such a seat, and a believing woman, trustworthy in speech, who has seen (them so), shall lay it to his charge under one or other of two Rules, either under the Samghddisesa, or under the PAéittiya Rule—let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a SamghAdisesa, or for a Paéittiya; or let that Bhikkhu be dealt with under that one of those two Rules under which the believing woman, trustworthy in speech, shall lay it to his charge. This rule relates to a matter undetermined.
2This rule relates to a matter undetermined. Venerable Sirs, the two Rules regarding uncertain matters 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 Aniyatas, * [43] Cc 18 PATIMOKKHA. NISSAGGIYA PAXITTIYA DHAMMA. PAxITTIYA RULES INVOLVING FORFEITURE. Here, venerable Sirs, the thirty P4éittiya Rules involving forfeiture come into recitation. 1. When the robes have been settled, when the Ka¢hina has been taken up by the Bhikkhu, an extra robe may be kept up to the end of a period of ten days. To him who goes beyond that there is a Pakittiya offence involving forfeiture’. 1 The following Rules, most of which have long ago fallen into abeyance, depend in great measure upon communistic customs of the ancient Fraternity, which are now somewhat difficult to understand. The following explanation of this rule, and more especially of the first few words of it, is therefore submitted with diffidence. At the end of the Vassa period (see below, Mahavagga, Books III and VII) the Samgha, or community of brethren in any place, was accustomed to give over to some one of the Bhikkhus such store of robes (Ka/hina-dussa) as it possessed; and it should here be observed that no Bhikkhu had a separate personal ownership over his robes, though nominally given to him for his own use, and really his own subject to the rules, they were, technically speaking, the property of the whole Samgha (that is, here, of the Order as a whole, not of the community residing together at that place). The Bhikkhu above referred to then spread the store of robes out to dry (suriye attharati); and afterwards satisfied out of it the wants of any brother whose robes, through the dampness of the season or other causes, had become spoiled. Meanwhile, each of the Bhikkhus had, of course, to wear something—it being one of the points most frequently insisted upon that a Bhikkhu should be decently clad, in direct contradiction to certain then popular views as to the sanctity of nakedness—but, during the interval, some of the rules about the robes were temporarily relaxed. Now the Mahavagga (VII, 1, 7) gives eight reasons by which the Kashina license would be extinguished for any one particular Bhikkhu alone—as it would be for the community at that place NISSAGGIYA PAKITTIYA DHAMMA, 19 2. When the robes have been settled, after the taking up of the Ka/dina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus—that is a P&éittiya offence involving forfeiture’.
3When the robes have been settled, after the taking up of the Ka/dina by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus—that is a P&éittiya offence involving forfeiture’. by the formal ‘taking up of the store of robes’ (Ka/Ainuddh4ra or Ka¢hinassa ubbh4ra) ;—and with it that Bhikkhu’s claim to a share in the common store. These eight reasons are merely eight ways in which that particular Bhikkhu’s wants are already amply supplied; and the necessity, in his case, for a relaxation of the rules no longer exists. One of these reasons is that his set of robes is settled or done for (Rivaram nit/hitam) ; which, according to the old commentator on our rule here, means that his set has been made, or spoiled, or destroyed, or burnt, or that his hope of receiving one from the laity has been disappointed (ni/hitafivarasmin ti Aivaram katam va hoti naséham va vinattham va daddham va kivarasd v4 upakkhinn, according to which the Scholion in Dickson’s note must be corrected). In each of these cases his wants are already supplied by the set of robes he has retained for wear during the process of drying: only the case of those Bhikkhus remains to be settled who have not had new robes made, and whose old ones were still good enough to wear during that process. After the Ka/hinuddhara, either particular or general, no Bhikkhu can retain for his own use an atireka-Aivara, a spare robe. He must give it up to any brother who has need of it. As to the ‘ten days,’ the Sutta Vibhanga has the following story. Ananda, after the Kastinuddhara, has a spare robe. He wants to give it to Sariputta; but the latter isin Saketa, and is not expected back till the ninth or tenth day. So the Buddha, to meet such cases, establishes the rule that the spare robe may be kept up to the tenth day. The words ‘a PA&kittiya offence involving forfeiture,’ repeated at the end of each of the Nissaggiyas, are intended to mean that that offence involves, firstly, all that a Pakittiya involves ; and secondly, forfeiture, * To this Rule there is the following story in the Sutta Vibhanga. Certain Bhikkhus left their robes in charge of the other Bhikkhus, Cc 2 20 PATIMOKKHA. 3. When the robes have been settled, when the Ka/¢hina has been taken up by the Bhikkhu, if a set of robes should be offered to a Bhikkhu out of season, it may be accepted by that Bhikkhu, should he so wish. But when he has accepted it, it must be made up at once; and if it be not sufficient for him, it may be kept up to the end of a month by that Bhikkhu should he have any hope that the deficiency may be supplied. If he keep it beyond that time, even if there be hope of (the deficiency) being supplied—_ that is a Paéittiya offence requiring forfeiture. 4. Whatsoever Bhikkhu shall have his soiled robe! washed, or dyed, or beaten by a Bhikkhunt (sister)? who is not related to him—that is a Paéittiya offence involving forfeiture’.
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.
No commentary for this page.