Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The 4r4ma is, literally, the grove or pleasure-ground in which the monks’ residence stood; but it had probably before this already come to include the residence, or vihara, itself. ° In the text read Aodayam4no, s4rayam4no; the medial participle with active sense, as often. 24 PATIMOKKHA. the robes, it is well. Should he not succeed in obtaining them, let him up to the fourth, fifth, or sixth time go and stand silently on that matter’. If, while so standing silently on that matter up to the fourth, fifth, or sixth time, he should succeed in obtaining the set of robes, it is well. Should he not succeed in obtaining them (so), and then, exerting himself beyond that point succeed in obtaining them—that is a Pafittiya offence involving forfeiture. (But) if he should not succeed in obtaining them, let him either go himself, or send a messenger (to the place) whence the robe-fund was brought to him, and say, ‘The robe-fund which your reverences sent for a Bhikkhu, that has in no wise advantaged that Bhikkhu. Take heed, your reverences, of your own, that your own go not to ruin!’ This is the proper course in that case *. Here ends the first section, the ‘ Robe-section.’ 11. Whatsoever Bhikkhu shall have a rug or mat made with silk in it—that is a Pafittiya offence involving forfeiture’. ' In the text read AAakkhattuparamam. This silent standing is the only mode of asking for food permitted to a Bhikkhu. ? Both here, and in the Conclusion of the SamghAdisesa, and further below in the 22nd Nissaggiya, where the same phrase occurs, Mr. Dickson takes it to mean, ‘ This is the way to Nirvama,’ We are unable to see any foundation for such a rendering. 5 The following rules were for use in a tropical climate, and refer not to bed coverings, but to materials spread over a hard seat or couch. The word translated ‘rug or mat’ is a more general term, meaning ‘a thing spread;’ but there is no corres- NISSAGGIYA PAKITTIYA DHAMMA. 25. 12. Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats’ hair'—that is a Pa&ittiya offence involving forfeiture. 13. In case a Bhikkhu is having a new rug made, two parts should be taken of pure black wool of goats’ hair, the third part of white wool, and the fourth of the colour of oxen (reddish brown). Ifa Bhikkhu should have a new rug made without taking two parts of pure black wool, the third of white, and the fourth of tawny—that is a P&éittiya offence involving forfeiture ?. 14. When a Bhikkhu has had a new rug made, he should use it for six years. If he should have another new rug made within the six years, whether he has got rid, or has not got rid of the former one, . unless with the permission of the Bhikkhus *—that is a Pagittiya offence involving forfeiture. 15. When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span‘ must be taken from all round the old one in
2unless with the permission of the Bhikkhus *—that is a Pagittiya offence involving forfeiture. 15. When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span‘ must be taken from all round the old one in ponding word in English, as ‘coverlet’ or ‘counterpane’ would imply a different state of things. . 1 The Sutta Vibhanga says that ka/aka is of two kinds, either gatiyd ka/aka or ragana-ka/aka; that is, that the wool is either naturally black, or dyed of that colour. Elaka is a goat, not a sheep. ® This is deliberately chosen as an ugly mixture, which. would lessen the commercial value of the rug, by making it unfashionable. 5 Regarding this permission the Vibhanga gives the following story. A sick monk was asked by his relatives to come home, that they might nurse him. He answered that he was too ill to carry his rug, could not get on without one, and could not have‘a new one made within six years. Then the Blessed One established this exception to the general Rule. * See the note on the 6th Samghddisesa. 26 PATIMOKKHA. order to disfigure it. If a Bhikkhu should have a new seat-rug made without taking a span’s width from all round the old one—that is a Pa£ittiya offence involving forfeiture. 16. In case a Bhikkhu should get some goats’ wool whilst he is on a journey’, let him accept it, if he likes; and when he has accepted it, he may carry it in his own hand, if there are no porters, for the distance of three leagues*. Should he carry it further than that, even if there are no porters—that is a Pakittiya offence involving forfeiture. 17. Whatsoever Bhikkhu shall get goats’ wool washed, or dyed, or combed out by a Bhikkhuni who is not related to him—that is a P&éittiya offence involving forfeiture °. 18. Whatsoever Bhikkhu shall receive gold or silver, or get some one to receive it for him, or allow it to be kept in deposit for him 4—that is a Paéittiya offence involving forfeiture. 1 Addh4na-magga-pafipanno; which the Kankha Vitarani (Minayeff, p. 80) explains as being on a long road, called addh4na (high-road). But one may be on a high-road without going a long journey. 2 Yoganas; a yogana being a trifle under eight miles. See Rh. D., ‘ Ancient Coins and Measures’ &c., pp. 16, 17. 5 Compare the 4th Nissaggiya. * Upanikkhittam va sadiyeyya; which cannot possibly mean ‘if he thinks to appropriate money entrusted to him,’ as Mr. Dickson translates. See Rh. D.,‘ Ancient Coins’ &c., p. 7. The method of procedure on a breach of this rule, or of the next, is thus described in the Vibhanga. The guilty Bhikkhu has to give up the gold or silver to the community (Samgha, not here, as elsewhere in sentences concerning forfeiture, ‘or to a gaza or toa puggala’). Then when an 4ramika or an up4saka comes, it is to be given to him, to buy ghee or oil with it for the Samgha; and whatever is bought is the common property of all the Samgha, save the guilty Bhikkhu. Should the layman object to undertake the
3Then when an 4ramika or an up4saka comes, it is to be given to him, to buy ghee or oil with it for the Samgha; and whatever is bought is the common property of all the Samgha, save the guilty Bhikkhu. Should the layman object to undertake the NISSAGGIYA PAKITTIYA DHAMMA, 27 19. Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver is used— that is a Paéittiya offence involving forfeiture. 20. Whatsoever Bhikkhu shall engage in any one. of the various kinds of buying and selling—that is a PA&kittiya offence involving forfeiture. End of the second section, the ‘ Silk-section.’ 21. A spare bowl may be kept up to the limit of ten days. To him who exceeds that there is a Pakittiya offence involving forfeiture. 22. Whatsoever Bhikkhu shall get another new bowl in exchange for an (old) one broken in less than five places—that is a Pafittiya offence involving forfeiture. That bowl must be forfeited by that Bhikkhu to the company of Bhikkhus ; and whichever in that company of Bhikkhus shall be the worst bowl, that shall be given to that Bhikkhu with the words, ‘This, Bhikkhu, is thy bowl; it must be kept until it breaks.’ This is the right course in that case. 23. Now those medicines which may be used by the sick Bhikkhus—to wit, ghee, butter, oil, honey, molasses—when they have received them, they may enjoy them, storing them up to the seventh day. To him who exceeds that there is a P&éittiya offence involving forfeiture. spending of the gold or silver, he is to be asked to throw it away. Or, if this cannot be managed, then, as a last resource, some Bhikkhu is to be formally appointed ‘ Bullion-remover’ (Rfpiyakkhaddaka), and he is to go and throw it away somewhere, ‘animittam katva, (without making any mark at the place !) 28 PATIMOKKHA. 24. When he sees that a month of the hot days has yet to run, let a Bhikkhu provide himself with the materials for robes for the rainy season: when he sees that half a month of the hot days has yet to run, let him make them, and wear them. Should he provide himself with the materials for robes for the rainy season when more than a month of the hot days has yet to run; or should he make them, and wear them, when more than half a month of the hot days has yet to run—that is a Pafittiya offence involving forfeiture. 25. Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall thereafter, being angry or displeased with him, take them away, or get them taken away—that is a Paéittiya offence involving forfeiture. 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.
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 4r4ma is, literally, the grove or pleasure-ground in which the monks’ residence stood; but it had probably before this already come to include the residence, or vihara, itself. ° In the text read Aodayam4no, s4rayam4no; the medial participle with active sense, as often. 24 PATIMOKKHA. the robes, it is well. Should he not succeed in obtaining them, let him up to the fourth, fifth, or sixth time go and stand silently on that matter’. If, while so standing silently on that matter up to the fourth, fifth, or sixth time, he should succeed in obtaining the set of robes, it is well. Should he not succeed in obtaining them (so), and then, exerting himself beyond that point succeed in obtaining them—that is a Pafittiya offence involving forfeiture. (But) if he should not succeed in obtaining them, let him either go himself, or send a messenger (to the place) whence the robe-fund was brought to him, and say, ‘The robe-fund which your reverences sent for a Bhikkhu, that has in no wise advantaged that Bhikkhu. Take heed, your reverences, of your own, that your own go not to ruin!’ This is the proper course in that case *. Here ends the first section, the ‘ Robe-section.’ 11. Whatsoever Bhikkhu shall have a rug or mat made with silk in it—that is a Pafittiya offence involving forfeiture’. ' In the text read AAakkhattuparamam. This silent standing is the only mode of asking for food permitted to a Bhikkhu. ? Both here, and in the Conclusion of the SamghAdisesa, and further below in the 22nd Nissaggiya, where the same phrase occurs, Mr. Dickson takes it to mean, ‘ This is the way to Nirvama,’ We are unable to see any foundation for such a rendering. 5 The following rules were for use in a tropical climate, and refer not to bed coverings, but to materials spread over a hard seat or couch. The word translated ‘rug or mat’ is a more general term, meaning ‘a thing spread;’ but there is no corres- NISSAGGIYA PAKITTIYA DHAMMA. 25. 12. Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats’ hair'—that is a Pa&ittiya offence involving forfeiture. 13. In case a Bhikkhu is having a new rug made, two parts should be taken of pure black wool of goats’ hair, the third part of white wool, and the fourth of the colour of oxen (reddish brown). Ifa Bhikkhu should have a new rug made without taking two parts of pure black wool, the third of white, and the fourth of tawny—that is a P&éittiya offence involving forfeiture ?. 14. When a Bhikkhu has had a new rug made, he should use it for six years. If he should have another new rug made within the six years, whether he has got rid, or has not got rid of the former one, . unless with the permission of the Bhikkhus *—that is a Pagittiya offence involving forfeiture. 15. When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span‘ must be taken from all round the old one in
2unless with the permission of the Bhikkhus *—that is a Pagittiya offence involving forfeiture. 15. When a Bhikkhu is having a new rug made to sit upon, a piece of the breadth of the accepted span‘ must be taken from all round the old one in ponding word in English, as ‘coverlet’ or ‘counterpane’ would imply a different state of things. . 1 The Sutta Vibhanga says that ka/aka is of two kinds, either gatiyd ka/aka or ragana-ka/aka; that is, that the wool is either naturally black, or dyed of that colour. Elaka is a goat, not a sheep. ® This is deliberately chosen as an ugly mixture, which. would lessen the commercial value of the rug, by making it unfashionable. 5 Regarding this permission the Vibhanga gives the following story. A sick monk was asked by his relatives to come home, that they might nurse him. He answered that he was too ill to carry his rug, could not get on without one, and could not have‘a new one made within six years. Then the Blessed One established this exception to the general Rule. * See the note on the 6th Samghddisesa. 26 PATIMOKKHA. order to disfigure it. If a Bhikkhu should have a new seat-rug made without taking a span’s width from all round the old one—that is a Pa£ittiya offence involving forfeiture. 16. In case a Bhikkhu should get some goats’ wool whilst he is on a journey’, let him accept it, if he likes; and when he has accepted it, he may carry it in his own hand, if there are no porters, for the distance of three leagues*. Should he carry it further than that, even if there are no porters—that is a Pakittiya offence involving forfeiture. 17. Whatsoever Bhikkhu shall get goats’ wool washed, or dyed, or combed out by a Bhikkhuni who is not related to him—that is a P&éittiya offence involving forfeiture °. 18. Whatsoever Bhikkhu shall receive gold or silver, or get some one to receive it for him, or allow it to be kept in deposit for him 4—that is a Paéittiya offence involving forfeiture. 1 Addh4na-magga-pafipanno; which the Kankha Vitarani (Minayeff, p. 80) explains as being on a long road, called addh4na (high-road). But one may be on a high-road without going a long journey. 2 Yoganas; a yogana being a trifle under eight miles. See Rh. D., ‘ Ancient Coins and Measures’ &c., pp. 16, 17. 5 Compare the 4th Nissaggiya. * Upanikkhittam va sadiyeyya; which cannot possibly mean ‘if he thinks to appropriate money entrusted to him,’ as Mr. Dickson translates. See Rh. D.,‘ Ancient Coins’ &c., p. 7. The method of procedure on a breach of this rule, or of the next, is thus described in the Vibhanga. The guilty Bhikkhu has to give up the gold or silver to the community (Samgha, not here, as elsewhere in sentences concerning forfeiture, ‘or to a gaza or toa puggala’). Then when an 4ramika or an up4saka comes, it is to be given to him, to buy ghee or oil with it for the Samgha; and whatever is bought is the common property of all the Samgha, save the guilty Bhikkhu. Should the layman object to undertake the
3Then when an 4ramika or an up4saka comes, it is to be given to him, to buy ghee or oil with it for the Samgha; and whatever is bought is the common property of all the Samgha, save the guilty Bhikkhu. Should the layman object to undertake the NISSAGGIYA PAKITTIYA DHAMMA, 27 19. Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver is used— that is a Paéittiya offence involving forfeiture. 20. Whatsoever Bhikkhu shall engage in any one. of the various kinds of buying and selling—that is a PA&kittiya offence involving forfeiture. End of the second section, the ‘ Silk-section.’ 21. A spare bowl may be kept up to the limit of ten days. To him who exceeds that there is a Pakittiya offence involving forfeiture. 22. Whatsoever Bhikkhu shall get another new bowl in exchange for an (old) one broken in less than five places—that is a Pafittiya offence involving forfeiture. That bowl must be forfeited by that Bhikkhu to the company of Bhikkhus ; and whichever in that company of Bhikkhus shall be the worst bowl, that shall be given to that Bhikkhu with the words, ‘This, Bhikkhu, is thy bowl; it must be kept until it breaks.’ This is the right course in that case. 23. Now those medicines which may be used by the sick Bhikkhus—to wit, ghee, butter, oil, honey, molasses—when they have received them, they may enjoy them, storing them up to the seventh day. To him who exceeds that there is a P&éittiya offence involving forfeiture. spending of the gold or silver, he is to be asked to throw it away. Or, if this cannot be managed, then, as a last resource, some Bhikkhu is to be formally appointed ‘ Bullion-remover’ (Rfpiyakkhaddaka), and he is to go and throw it away somewhere, ‘animittam katva, (without making any mark at the place !) 28 PATIMOKKHA. 24. When he sees that a month of the hot days has yet to run, let a Bhikkhu provide himself with the materials for robes for the rainy season: when he sees that half a month of the hot days has yet to run, let him make them, and wear them. Should he provide himself with the materials for robes for the rainy season when more than a month of the hot days has yet to run; or should he make them, and wear them, when more than half a month of the hot days has yet to run—that is a Pafittiya offence involving forfeiture. 25. Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall thereafter, being angry or displeased with him, take them away, or get them taken away—that is a Paéittiya offence involving forfeiture. 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.
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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