Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On 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. ‘4 Parampara-bhogane; that is, in picking and choosing with regard to food, or in regard to different invitations. The Bhikkhus were to eat straight on whatever was given, and to accept invitations in the order in which they were received. But a sick Bhikkhu might choose one morsel rather than another; and Bhikkhus in health might accept an invitation to a house where robes are going to be given, or made, rather than to a house where only a meal was offered. The last exception was simply to guard against the stock of robes falling short (Bhikkhf. . . nadhivdsenti: kivaram parittam uppaggati, says the Vibhanga). PAKITTIYA DHAMMA. 39 robes are being made. This is right occasion in this passage. 34. In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetmeats and cakes, that Bhikkhu, should he so wish, may accept two or three bowls full. If he should accept more than that—that is a Paéittiya. When he has accepted two or three bowls full, he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case. 35. Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating’), shall eat or partake of ® food that has not been left over‘, whether hard or soft'—that is a Paittiya. 1 In the text read dvittipattapura. The word for sweetmeats, pfiva, includes all those sweetmeats which it was then (as it is now) the custom to send as presents from one house to another at weddings, funerals, and such occasions. ‘Cakes’ (mantha) refers to those rice-cakes, &c., which were usually prepared as provision for a journey. Compare Gataka I, 80. ‘Should offer to take as much as he chose’ is the phrase referred to above in our note on the 7th Nissaggiya. The Vibhanga says here, Abhihafum pavareyya ti yavatakam ikkhasi tavatakam gamhahiti. 2 Pavarito. The Vibhanga says, Pavarito ndma dsanam paifayati bhoganam pafiayati hatthapase ¢Aito abhiharati pafikkhepo pavayati, which means, we think,‘ A seat for him is there, food is there, (the host) standing near him still makes invitation, but there takes place a refusal (of the proferred food).’ 8’ Khadeyya va bhufgeyya va. * The ‘not left over’ refers only to the case of a sick Bhikkhu. A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left. 5 Khadaniyam v4 bhoganiyam va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter 40 PATIMOKKHA.
2A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left. 5 Khadaniyam v4 bhoganiyam va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter 40 PATIMOKKHA. 36. Whatsoever Bhikkhu shall offer a Bhikkhu who has finished his meal, though still invited to continue eating, his choice of food, whether hard or soft, that has not been left over, saying, ‘Come, now, Bhikkhu; take and eat!’ deliberately desiring to stir up longing (in that Bhikkhu); then if that Bhikkhu eats'—that is a Péittiya. 37. Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time *— that is a P&fittiya. 38. Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by—that is a Pafittiya. 39. Whatsoever Bhikkhu, when he is: not sick, shall request, for his own use, and shall partake of delicacies—to wit, ghee, butter, oil, honey, molasses, fish, flesh, milk, curds *—that is a Paéittiya. 40. Whatsoever Bhikkhu shall place, as food, within the door of his mouth, anything not given to him, save only water and a tooth-cleaner ‘—that is a Pafittiya. Here ends the fourth section, the ‘Bhogana-section.’ 41. Whatsoever Bhikkhu shall, with his own term of soft foods, such as boiled rice, curries, &c. The two words for eating correspond to these two ideas. 1 Bhuttasmim p4afittiya; that is, the offence is completed when the eating has taken place; but the offer alone is not a Pahittiya. So the Vibhanga. 2 After sun-turn. 3 In the text read tani; madhu phazitam. * Dantapoma; doubtless the same, perhaps an older expression for, the dantaka/fha referred to in Kullavagga V, 31. Itisa piece of fragrant root (cinnamon, betel, &c.) about eight inches long. PAKITTIYA DHAMMA, 4I hand, give food, whether hard or soft, toan Afelaka or toa Paribb4gaka or toa ParibbagikA4'—that is a Pa&ittiya. 42. Whatsoever Bhikkhu shall address a Bhikkhu thus: ‘Come, brother; let us go, for a meal, to the village, or the town!’ and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, ‘Go away, brother! Talking with you, or sitting with you, is not pleasant to me. Talking, or sitting each one by himself, is more pleasant to me!’—if he does this for this cause, and for no other’—that is a Pakittiya. 43. Whatsoever Bhikkhu shall force his way into a house where a meal is going on, and take a seat there—that is a Paéittiya. 1 These are the various non-Buddhist religious teachers or devotees, most of whom rejected the Vedas. The Paribbagakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbagika is merely the feminine of the last. A4elaka, which naturally has no feminine, were the naked ascetics.
3The Paribbagakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbagika is merely the feminine of the last. A4elaka, which naturally has no feminine, were the naked ascetics. The sect now called Gains are divided into two classes, Svetambaras and Digambaras, the latter of which eat naked. They are known to be the successors of the school called Nigaz/has in the Pali Pi/akas; and it is not certain whether the Nigazfhas are included in the Adelakas. It is probable that the Brahman ascetics, the Vanaprasthas, were not included under the term Paribbagakas; but our information on the exact meaning of these terms is, as yet, very imperfect. 2 That is merely to get rid of him, in order to gain any- purpose of his own. The Vibhanga gives as examples that the Bhikkhu sees some valuable things, and wants to get them; or sees some woman, and wants to speak to her. 5 Sabhogane kule; the meaning of which is not quite clear. The Old Commentary says, ‘A sabhogana kula is one where 42> PATIMOKKHA. 44. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place '—that is a Pakittiya. 45. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman— that is a Pafittiya. 46. Whatsoever Bhikkhu, who has been invited (to a house), and has been (thus already) provided with a meal, shall, without having previously spoken about it to a Bhikkhu, if there is one there, go on his (begging) rounds among the families, either before meal-time or after meal-time’, except on the right occasion—that is a P&ittiya. there is a husband and a wife; and they both, husband and wife, are not gone forth from, are not devoid of lust’ (Minayeff, p. 89, under P.; but for anatikkantd read anikkhant4). Then the Samanta-Pasadika, doubtless to justify this suggested implication, makes sabhoganam equal to saha ubhohi ganehi (!); or, in the alternative, to sabhogam, since ‘the wife is the bhoga ofa man still given to passion, and the husband the bhoga of a wife.’ The use of Bhogana in any such sense is extremely forced, and was perhaps only suggested by the following rules; but it is just possible we should translate, ‘a household still given to pleasure’ (compare Kullavagga VIII, 5, 1), or ‘fond of good food’ (compare Milinda Pawha 76). On anupakhagga compare the 16th Patittiya. 1 Compare the 30th Pakittiya, and the two Aniyata Dhamma. 2 The Vibhanga has the following stories in regard to these two particulars. A family devoted to Upananda invited him and another Bhikkhu. Before meal-time he went to attend on other families (purebhattam kuldni payirupdsati). The people delayed giving his meal to the other Bhikkhu till Upananda should arrive. He came late; and the other Bhikkhu was thereby discomforted.
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.
1On 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. ‘4 Parampara-bhogane; that is, in picking and choosing with regard to food, or in regard to different invitations. The Bhikkhus were to eat straight on whatever was given, and to accept invitations in the order in which they were received. But a sick Bhikkhu might choose one morsel rather than another; and Bhikkhus in health might accept an invitation to a house where robes are going to be given, or made, rather than to a house where only a meal was offered. The last exception was simply to guard against the stock of robes falling short (Bhikkhf. . . nadhivdsenti: kivaram parittam uppaggati, says the Vibhanga). PAKITTIYA DHAMMA. 39 robes are being made. This is right occasion in this passage. 34. In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetmeats and cakes, that Bhikkhu, should he so wish, may accept two or three bowls full. If he should accept more than that—that is a Paéittiya. When he has accepted two or three bowls full, he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case. 35. Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating’), shall eat or partake of ® food that has not been left over‘, whether hard or soft'—that is a Paittiya. 1 In the text read dvittipattapura. The word for sweetmeats, pfiva, includes all those sweetmeats which it was then (as it is now) the custom to send as presents from one house to another at weddings, funerals, and such occasions. ‘Cakes’ (mantha) refers to those rice-cakes, &c., which were usually prepared as provision for a journey. Compare Gataka I, 80. ‘Should offer to take as much as he chose’ is the phrase referred to above in our note on the 7th Nissaggiya. The Vibhanga says here, Abhihafum pavareyya ti yavatakam ikkhasi tavatakam gamhahiti. 2 Pavarito. The Vibhanga says, Pavarito ndma dsanam paifayati bhoganam pafiayati hatthapase ¢Aito abhiharati pafikkhepo pavayati, which means, we think,‘ A seat for him is there, food is there, (the host) standing near him still makes invitation, but there takes place a refusal (of the proferred food).’ 8’ Khadeyya va bhufgeyya va. * The ‘not left over’ refers only to the case of a sick Bhikkhu. A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left. 5 Khadaniyam v4 bhoganiyam va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter 40 PATIMOKKHA.
2A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left. 5 Khadaniyam v4 bhoganiyam va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter 40 PATIMOKKHA. 36. Whatsoever Bhikkhu shall offer a Bhikkhu who has finished his meal, though still invited to continue eating, his choice of food, whether hard or soft, that has not been left over, saying, ‘Come, now, Bhikkhu; take and eat!’ deliberately desiring to stir up longing (in that Bhikkhu); then if that Bhikkhu eats'—that is a Péittiya. 37. Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time *— that is a P&fittiya. 38. Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by—that is a Pafittiya. 39. Whatsoever Bhikkhu, when he is: not sick, shall request, for his own use, and shall partake of delicacies—to wit, ghee, butter, oil, honey, molasses, fish, flesh, milk, curds *—that is a Paéittiya. 40. Whatsoever Bhikkhu shall place, as food, within the door of his mouth, anything not given to him, save only water and a tooth-cleaner ‘—that is a Pafittiya. Here ends the fourth section, the ‘Bhogana-section.’ 41. Whatsoever Bhikkhu shall, with his own term of soft foods, such as boiled rice, curries, &c. The two words for eating correspond to these two ideas. 1 Bhuttasmim p4afittiya; that is, the offence is completed when the eating has taken place; but the offer alone is not a Pahittiya. So the Vibhanga. 2 After sun-turn. 3 In the text read tani; madhu phazitam. * Dantapoma; doubtless the same, perhaps an older expression for, the dantaka/fha referred to in Kullavagga V, 31. Itisa piece of fragrant root (cinnamon, betel, &c.) about eight inches long. PAKITTIYA DHAMMA, 4I hand, give food, whether hard or soft, toan Afelaka or toa Paribb4gaka or toa ParibbagikA4'—that is a Pa&ittiya. 42. Whatsoever Bhikkhu shall address a Bhikkhu thus: ‘Come, brother; let us go, for a meal, to the village, or the town!’ and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, ‘Go away, brother! Talking with you, or sitting with you, is not pleasant to me. Talking, or sitting each one by himself, is more pleasant to me!’—if he does this for this cause, and for no other’—that is a Pakittiya. 43. Whatsoever Bhikkhu shall force his way into a house where a meal is going on, and take a seat there—that is a Paéittiya. 1 These are the various non-Buddhist religious teachers or devotees, most of whom rejected the Vedas. The Paribbagakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbagika is merely the feminine of the last. A4elaka, which naturally has no feminine, were the naked ascetics.
3The Paribbagakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbagika is merely the feminine of the last. A4elaka, which naturally has no feminine, were the naked ascetics. The sect now called Gains are divided into two classes, Svetambaras and Digambaras, the latter of which eat naked. They are known to be the successors of the school called Nigaz/has in the Pali Pi/akas; and it is not certain whether the Nigazfhas are included in the Adelakas. It is probable that the Brahman ascetics, the Vanaprasthas, were not included under the term Paribbagakas; but our information on the exact meaning of these terms is, as yet, very imperfect. 2 That is merely to get rid of him, in order to gain any- purpose of his own. The Vibhanga gives as examples that the Bhikkhu sees some valuable things, and wants to get them; or sees some woman, and wants to speak to her. 5 Sabhogane kule; the meaning of which is not quite clear. The Old Commentary says, ‘A sabhogana kula is one where 42> PATIMOKKHA. 44. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place '—that is a Pakittiya. 45. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman— that is a Pafittiya. 46. Whatsoever Bhikkhu, who has been invited (to a house), and has been (thus already) provided with a meal, shall, without having previously spoken about it to a Bhikkhu, if there is one there, go on his (begging) rounds among the families, either before meal-time or after meal-time’, except on the right occasion—that is a P&ittiya. there is a husband and a wife; and they both, husband and wife, are not gone forth from, are not devoid of lust’ (Minayeff, p. 89, under P.; but for anatikkantd read anikkhant4). Then the Samanta-Pasadika, doubtless to justify this suggested implication, makes sabhoganam equal to saha ubhohi ganehi (!); or, in the alternative, to sabhogam, since ‘the wife is the bhoga ofa man still given to passion, and the husband the bhoga of a wife.’ The use of Bhogana in any such sense is extremely forced, and was perhaps only suggested by the following rules; but it is just possible we should translate, ‘a household still given to pleasure’ (compare Kullavagga VIII, 5, 1), or ‘fond of good food’ (compare Milinda Pawha 76). On anupakhagga compare the 16th Patittiya. 1 Compare the 30th Pakittiya, and the two Aniyata Dhamma. 2 The Vibhanga has the following stories in regard to these two particulars. A family devoted to Upananda invited him and another Bhikkhu. Before meal-time he went to attend on other families (purebhattam kuldni payirupdsati). The people delayed giving his meal to the other Bhikkhu till Upananda should arrive. He came late; and the other Bhikkhu was thereby discomforted.
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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