Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A 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 family devoted to Upananda sent him food for his use; saying it was to be given to the Samgha, with special reference to him. He had gone for an alms to the village. The messengers delivered the food and the message, and asked where Upananda was. PAKITTIYA DHAMMA, 43 Herein the right occasion is this: (to wit), a time of giving of robes, a time of making of robes. That is right occasion in this passage. 47. A Bhikkhu who is not sick may accept a (standing) invitation with regard to the requisites?! for four months. If he accept it for a period longer than that—unless there be a second invitation, or a perpetual invitation—that is a Pafittiya. 48. Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient—that is a Paéittiya. 49. And if there be any reason for that Bhikkhu’s going to the army, that Bhikkhu may remain there for two or three nights. If he remain longer than that—that is a Paittiya. 50. And if while remaining there for two or three nights he should go to the battle-array, or to the numbering of the forces, or to the drawing up of the forces, or to a review ?— that is a PAéittiya. End of the fifth section, the ‘Aselaka-section.’ The Bhikkhus told the matter to the Blessed One. He directed the present to be accepted, and laid ‘by till Upananda should return. After Upananda returned, he nevertheless went out again to attend on other families, and the food so sent went bad. The Bhikkhu is to tell a resident Bhikkhu before, on account of this rule, giving up his usual rounds, in order that he may still go if a sick Bhikkhu wants medicine. The exceptions are, as above, to prevent the stock of robes falling short. 1 These are usually four—clothing, food, residence, and medicine. This rule refers more especially to medicine, as appears from the explanation in the Vibhanga. 2 On this rule compare the third section of the Magghima-Sila, 44 PATIMOKKHA. 51. There is Paéittiya in the drinking of fermented liquors, or strong drinks}. 52. There is Pafittiya in poking (another person) with the finger. 53. There is Paéittiya in sporting in the water *, 54. There is PAfittiya in disrespect *. 55. Whatsoever Bhikkhu shall frighten a Bhikkhu *—that is a PAéittiya. 56. Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself®, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PAkittiya. 57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Paéittiya.
256. Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself®, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PAkittiya. 57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Paéittiya. Herein this is proper occasion: (to wit), the two and a half months during which there is hot weather, and during which there is fever; namely, the last month and a half of the heats, and the first month and the third section of the Mah4-Sila (translated in Rh. D.’s ‘Buddhist Suttas from the Pali,’ pp. r92, 198). We follow the Vibhanga in the interpretation of the various terms. * The Old Commentary (quoted by Minayeff, p. go) distinguishes between sura and meraya by the former being derived from flour, water, &c., and the latter from flowers, fruits, &c. 2 Throwing water over one another, and chasing one another, were common amusements at the public and private bathing-places. Our MSS. read throughout h4sa-dhamme. 8’ Anddariye. That is, according to the Vibhanga, paying no heed, when one’s attention is drawn by an upasampanna to the fact that this or that action is against the rule laid down (pafifattam). But compare also Xullavagga VIII, 8, 1. * In the text read bhimsapeyya. 5 H.0.’s MS. readsvisibbanapekho. At Mahavagga I, 20, 15, visibbesum occurs in the sense of ‘they warmed themselves.’ Trenckner at p. 47 of the Milinda Pawha reads aggim galetva | visivetva; and at p.102, samsibbitavisibbitatta sikhanam. PAKITTIVA DHAMMA, AS of the rains?: when sick; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection. 58. A Bhikkhu who receives a new robe must choose one or other mode of disfigurement out of the three modes of disfigurement; either (making part of it) dark blue, or (marking part of it with) mud, or (making part of it) black. If a Bhikkhu should make use of a new robe without choosing one or other mode of disfigurement out of the three modes of disfigurement *—that is a Pafittiya. 59. Whatsoever Bhikkhu who has made over? his robe to a Bhikkhu, or to a Bhikkhuni, or to a probationer, or to a Sdmamera, or to a Sdmaveri, shall continue to make use of it as a thing not (formally) given—that is a Pafittiya. 1 The Vibhanga refers the first of these periods to the hot weather, and the second to the fever weather. 2 In the text insert a full stop after ka/asdmam v4. The object of this rule, according to the Vibhanga, is to enable a Bhikkhu to trace his robe should it get lost by being mixed up with others. Compare the r5th Nissaggiya.
32 In the text insert a full stop after ka/asdmam v4. The object of this rule, according to the Vibhanga, is to enable a Bhikkhu to trace his robe should it get lost by being mixed up with others. Compare the r5th Nissaggiya. 5 The Vibhanga says, ‘There are two ways of appointment (in making over, vikappan4), promising in the presence, and promising in the absence (of the person to whom the appointment is made). Promise in the presence is by the words, “I make over this robe to you, or to such and such a one (then present)!” Promising in the absence is by the words, “I give this robe to you for you to appoint (to some one else).” Then the person spoken to should say, “Who is your friend, or intimate acquaintance?” “Such a one, or such a one.” Then the other should say, “TI give this to them. ‘This is their property. Wear it, or part with it, or do with it as you like!”’ These last are the formal words used on presenting a robe ; and by their use the property in the robe is transferred. After that the original owner, in spite of the formal words, may not, according to our rule, continue to use the robe. On apakkuddharakam see Childers, sub voce pakfuddharo. 46 PATIMOKKHA. 60. Whatsoever Bhikkhu shall hide, or cause another to hide, a Bhikkhu’s bowl, or his robe, or the mat on which he sits, or his needle-case?, or his girdle, even though in fun—that is a PAéittiya. End of the sixth section, the ‘Surap4na-section.’ 61. Whatsoever Bhikkhu shall deliberately deprive any living thing of life—that is a PAfittiya. 62. Whatsoever Bhikkhu shall, knowingly, drink water with living things in it—that is a Paéittiya. 63. ‘Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma ?—that is a Pékittiya. 64. Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence* committed by a Bhikkhu— that is a Paéittiya. 65. Whatsoever Bhikkhu shall admit a person under twenty years of age to the higher grade in the Order, knowing him (or her) to be so—(while) the person is not admitted to the higher grade, and the other Bhikkhus (who assist) are blameworthy— this is in him‘ a P&fittiya. 66. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan of 1 In the text read sAigharam. 2 Compare the 79th Padittiya, and Kullavagga IV, 14 passim. 3 That is, a Paragika, or a Samghadisesa. * The upagghaya is guilty of a Pahittiya; the 4fariya, and the gana, of a Dukkaéa, says the Vibhanga. PAKITTIYA DHAMMA. 47 robbers, knowing it to be such, even as far as the next village'—that is a P&éittiya. 67. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman?, even as far as the next village—that is a Pafittiya.
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.
1A 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 family devoted to Upananda sent him food for his use; saying it was to be given to the Samgha, with special reference to him. He had gone for an alms to the village. The messengers delivered the food and the message, and asked where Upananda was. PAKITTIYA DHAMMA, 43 Herein the right occasion is this: (to wit), a time of giving of robes, a time of making of robes. That is right occasion in this passage. 47. A Bhikkhu who is not sick may accept a (standing) invitation with regard to the requisites?! for four months. If he accept it for a period longer than that—unless there be a second invitation, or a perpetual invitation—that is a Pafittiya. 48. Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient—that is a Paéittiya. 49. And if there be any reason for that Bhikkhu’s going to the army, that Bhikkhu may remain there for two or three nights. If he remain longer than that—that is a Paittiya. 50. And if while remaining there for two or three nights he should go to the battle-array, or to the numbering of the forces, or to the drawing up of the forces, or to a review ?— that is a PAéittiya. End of the fifth section, the ‘Aselaka-section.’ The Bhikkhus told the matter to the Blessed One. He directed the present to be accepted, and laid ‘by till Upananda should return. After Upananda returned, he nevertheless went out again to attend on other families, and the food so sent went bad. The Bhikkhu is to tell a resident Bhikkhu before, on account of this rule, giving up his usual rounds, in order that he may still go if a sick Bhikkhu wants medicine. The exceptions are, as above, to prevent the stock of robes falling short. 1 These are usually four—clothing, food, residence, and medicine. This rule refers more especially to medicine, as appears from the explanation in the Vibhanga. 2 On this rule compare the third section of the Magghima-Sila, 44 PATIMOKKHA. 51. There is Paéittiya in the drinking of fermented liquors, or strong drinks}. 52. There is Pafittiya in poking (another person) with the finger. 53. There is Paéittiya in sporting in the water *, 54. There is PAfittiya in disrespect *. 55. Whatsoever Bhikkhu shall frighten a Bhikkhu *—that is a PAéittiya. 56. Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself®, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PAkittiya. 57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Paéittiya.
256. Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself®, kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PAkittiya. 57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Paéittiya. Herein this is proper occasion: (to wit), the two and a half months during which there is hot weather, and during which there is fever; namely, the last month and a half of the heats, and the first month and the third section of the Mah4-Sila (translated in Rh. D.’s ‘Buddhist Suttas from the Pali,’ pp. r92, 198). We follow the Vibhanga in the interpretation of the various terms. * The Old Commentary (quoted by Minayeff, p. go) distinguishes between sura and meraya by the former being derived from flour, water, &c., and the latter from flowers, fruits, &c. 2 Throwing water over one another, and chasing one another, were common amusements at the public and private bathing-places. Our MSS. read throughout h4sa-dhamme. 8’ Anddariye. That is, according to the Vibhanga, paying no heed, when one’s attention is drawn by an upasampanna to the fact that this or that action is against the rule laid down (pafifattam). But compare also Xullavagga VIII, 8, 1. * In the text read bhimsapeyya. 5 H.0.’s MS. readsvisibbanapekho. At Mahavagga I, 20, 15, visibbesum occurs in the sense of ‘they warmed themselves.’ Trenckner at p. 47 of the Milinda Pawha reads aggim galetva | visivetva; and at p.102, samsibbitavisibbitatta sikhanam. PAKITTIVA DHAMMA, AS of the rains?: when sick; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection. 58. A Bhikkhu who receives a new robe must choose one or other mode of disfigurement out of the three modes of disfigurement; either (making part of it) dark blue, or (marking part of it with) mud, or (making part of it) black. If a Bhikkhu should make use of a new robe without choosing one or other mode of disfigurement out of the three modes of disfigurement *—that is a Pafittiya. 59. Whatsoever Bhikkhu who has made over? his robe to a Bhikkhu, or to a Bhikkhuni, or to a probationer, or to a Sdmamera, or to a Sdmaveri, shall continue to make use of it as a thing not (formally) given—that is a Pafittiya. 1 The Vibhanga refers the first of these periods to the hot weather, and the second to the fever weather. 2 In the text insert a full stop after ka/asdmam v4. The object of this rule, according to the Vibhanga, is to enable a Bhikkhu to trace his robe should it get lost by being mixed up with others. Compare the r5th Nissaggiya.
32 In the text insert a full stop after ka/asdmam v4. The object of this rule, according to the Vibhanga, is to enable a Bhikkhu to trace his robe should it get lost by being mixed up with others. Compare the r5th Nissaggiya. 5 The Vibhanga says, ‘There are two ways of appointment (in making over, vikappan4), promising in the presence, and promising in the absence (of the person to whom the appointment is made). Promise in the presence is by the words, “I make over this robe to you, or to such and such a one (then present)!” Promising in the absence is by the words, “I give this robe to you for you to appoint (to some one else).” Then the person spoken to should say, “Who is your friend, or intimate acquaintance?” “Such a one, or such a one.” Then the other should say, “TI give this to them. ‘This is their property. Wear it, or part with it, or do with it as you like!”’ These last are the formal words used on presenting a robe ; and by their use the property in the robe is transferred. After that the original owner, in spite of the formal words, may not, according to our rule, continue to use the robe. On apakkuddharakam see Childers, sub voce pakfuddharo. 46 PATIMOKKHA. 60. Whatsoever Bhikkhu shall hide, or cause another to hide, a Bhikkhu’s bowl, or his robe, or the mat on which he sits, or his needle-case?, or his girdle, even though in fun—that is a PAéittiya. End of the sixth section, the ‘Surap4na-section.’ 61. Whatsoever Bhikkhu shall deliberately deprive any living thing of life—that is a PAfittiya. 62. Whatsoever Bhikkhu shall, knowingly, drink water with living things in it—that is a Paéittiya. 63. ‘Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma ?—that is a Pékittiya. 64. Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence* committed by a Bhikkhu— that is a Paéittiya. 65. Whatsoever Bhikkhu shall admit a person under twenty years of age to the higher grade in the Order, knowing him (or her) to be so—(while) the person is not admitted to the higher grade, and the other Bhikkhus (who assist) are blameworthy— this is in him‘ a P&fittiya. 66. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan of 1 In the text read sAigharam. 2 Compare the 79th Padittiya, and Kullavagga IV, 14 passim. 3 That is, a Paragika, or a Samghadisesa. * The upagghaya is guilty of a Pahittiya; the 4fariya, and the gana, of a Dukkaéa, says the Vibhanga. PAKITTIYA DHAMMA. 47 robbers, knowing it to be such, even as far as the next village'—that is a P&éittiya. 67. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman?, even as far as the next village—that is a Pafittiya.
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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