Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
126. 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.’ NISSAGGIYA PAKITTIYA DHAMMA. 29 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).
2Compare 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.’ 30 PATIMOKKHA. 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. NISSAGGIYA PAKITTIYA DHAMMA, 31 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. 32 PATIMOKKHA. 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‘.
35. 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. PAKITTIYA DHAMMA. 33 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 34 PATIMOKKHA. 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.
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.
126. 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.’ NISSAGGIYA PAKITTIYA DHAMMA. 29 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).
2Compare 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.’ 30 PATIMOKKHA. 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. NISSAGGIYA PAKITTIYA DHAMMA, 31 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. 32 PATIMOKKHA. 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‘.
35. 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. PAKITTIYA DHAMMA. 33 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 34 PATIMOKKHA. 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.
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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