Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. 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, PAKITTIYA DHAMMA, 35 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).
2Rh. 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 D2 36 PATIMOKKHA. 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. PAKITTIVA DHAMMA, 37 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.
3This 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. 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 38 PATIMOKKHA. 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.
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.
114. 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, PAKITTIYA DHAMMA, 35 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).
2Rh. 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 D2 36 PATIMOKKHA. 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. PAKITTIVA DHAMMA, 37 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.
3This 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. 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 38 PATIMOKKHA. 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.
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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