Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1PAKITTIYA 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. 68. Whatsoever Bhikkhu shall speak thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “ dangerous” by the Blessed One, there is not sufficient danger (to prevent his acquiring spiritual gifts)*;’ then that Bhikkhu should be addressed by the Bhikkhus thus: ‘Say not so, brother! bear not false witness against the Blessed One! For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure‘, brother, have the Dangerous Qualities. been declared by the Blessed One to be full of danger ®, and also to be sufficient to prevent him who cultivates them (from attaining spiritual gifts)®” If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body, even to the third time, to the intent that he abandon that course. 1 Compare the 27th Pafittiya. A caravan that sets out with intent to steal or rob on the way is meant. 2 Compare the 27th and 28th Pakittiyas. 5 These are specified in detail in Mahavagga II, 3, 7. * Pariydya; fulness, extent, of illustration and explanation. Not merely manner, or method, of statement. Much of this pariyaya will be found in the various similes used in the Kullavagga loc. cit. 5 In the text here, and in the corresponding clause of No. 70, read anekapariyayena A4vuso antarayika dhamméa antarayika vutta bhagavaté, as in Kullavagga I, 32. 48 PATIMOKKHA. If, while being so admonished, up to the third time, he abandon that course, it is well. If he abandon it not—that is a Paéittiya!. 69. Whatsoever Bhikkhu, knowing him to be so, shall eat in company with, or dwell together with’, or sleep in one place with a Bhikkhu who talks thus (as in 68), and has not been dealt with according to the law’, and has not laid aside his delusion—that is a Pakittiya. 70. If a Samazera‘ even should say thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “dangerous” by the Blessed One there is not sufficient danger (to prevent his attaining to spiritual gifts);’ then that SAmazera should be addressed by the Bhikkhus thus: ‘Say not so, good Samazera! Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sdmamzera, have the
2Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sdmamzera, have the + This rule is directed against the delusion that sin, to a very holy man, loses its danger and its sinfulness. Compare the 4th Samghadisesa ; and, on the method of procedure here laid down, the roth to the 13th Samghddisesas. At Kullavagga I, 32 lust is declared to be an antardyiko dhammo; and falsehood another at Mahavagga II, 3, 3. The Samanta-Pasddika (quoted by Minayeff, p. 92) gives five divisions of these ‘dangerous qualities.’ 2 This the Vibhanga explains as holding Uposatha, or Pava- — rana, or a Samghakamma with him. 5 Ukkhitto anosfrito, says the Vibhanga. Compare Mahéavagga IX, 4, 10, 11. * Samazuddeso; which is explained by the Old Commentary as equal to SA€mazera. Why, in the Patimokkha, now one and now the other expression should be used, is not clear. In the later texts SAmazera is the usual form, but samazuddeso is found also in a few passages. ' PAKITTIYA DHAMMA. 49 Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts)’ And if that Samawera, when so addressed by the Bhikkhus, shall persist in that course, that SAmazera should be addressed by the Bhikkhus thus: ‘From this day forth, good SAmamera, neither can that Blessed One be referred to? by you as your Teacher, nor can the privilege, which the other SAmazeras enjoy, of sleeping in the same place with the Bhikkhus for two or three nights’, any longer be yours! Depart! away with you 3!’ Whatsoever Bhikkhu shall encourage ‘,.or support °, or eat with, or sleep in the same place with, a Samavera thus expelled—that is a PAéittiya. End of the seventh section, the ‘Sapp4zaka*-section.’ 1 Apadisitabbo. Compare the four Mahadpadesa in the Mahéa-parinibbana Sutta IV, 7-11. ® Compare the 5th PAaittiya. 3 In the text read fara pi re; that is, Aara api re, instead of kara pare. On vinassa compare Mahavagga I, 61, r. * Upalapeyya. Compare Mahavagga I, 59, and Mahé-parinibbana Sutta I, 5, and the passages quoted in Rh. D.’s version of the latter passage. The Old Commentary says, ‘Flatters him (talks him over, tassa upalapeti) by saying, “I will give you a bowl, ora robe, or hear you repeat, or answer your questions.” ’ 5 Upatthapeyya. The Old Commentary says, ‘by providing him with chunam, or clay, or a tooth-cleanser, or water to wash his face with.” No doubt upa//hapeti is used in the sense of showing such personal attentions to another, as the upa/#haka did to the Buddha ; and such services would very rightly come under this rule. Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word.
3Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word. * This title is taken from the second, not, as in all the other cases, from the first rule in the section, [13] E 50 PATIMOKKHA. 71. Whatsoever Bhikkhu, when admonished by the Bhikkhus in respect of some precept in accordance with the Dhamma, shall speak thus: ‘I cannot submit myself to that precept, brother, until I shall have enquired touching it of another Bhikkhu, an experienced master of the Vinaya’—that is a PAsittiya. A Bhikkhu desirous of training, Bhikkhus’, should learn, and enquire, and settle in his own mind. This is the right rule in this connection. : 72. Whatsoever Bhikkhu, when the PAtimokkha is being recited, shall speak thus: ‘What comes of these minor? precepts being here recited, save only that they tend to misgiving, and worry, and perplexity!’—there is P4éittiya in thus throwing contempt on the precepts ®. 73. Whatsoever Bhikkhu, when at the half month the Patimokkha is being recited, should say thus: ‘Now for the first time do I notice that this rule, they say, is handed down in the Suttas, is embraced in the Suttas !’— then, if the other Bhikkhus shall know concerning that Bhikkhu thus: ‘This Bhikkhu has taken his place at the recitation of the Patimokkha once, or twice, not to say oftener*’— that Bhikkhu is not only not made free on account of his ignorance ®, but he is to be dealt with according to the Dhamma for the offence into which he has fallen, and furthermore he is to be charged with foolishness (in the words), ‘This is loss to thee, * On this strange allocution see the note to the 1oth Nissaggiya. 2? Khuddanukhuddakehi. Compare the Mahé-parinibbana Sutta VI, 3, and the passages quoted there in Rh. D.’s note. 5 In the text read vivanzake. _ # In the text read ko pana vado bhiyyo. ® In the text read anvidnakena. PAKITTIYA DHAMMA, 51 brother, this is an evil to thee, in that when the Patimokkha is being recited you fail to take it to your heart, and attend to it with care.’ There is Pa£ittiya in such foolish conduct. 74. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow— that is a Paéittiya. 75. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture '—that is a Paéittiya. 76. Whatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Samgh4disesa without ground— that is a Padittiya. 77. Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, even for a moment; if he does it to that end alone—that is a Paittiya. 78. Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone—that is a Paéittiya.
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.
1PAKITTIYA 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. 68. Whatsoever Bhikkhu shall speak thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “ dangerous” by the Blessed One, there is not sufficient danger (to prevent his acquiring spiritual gifts)*;’ then that Bhikkhu should be addressed by the Bhikkhus thus: ‘Say not so, brother! bear not false witness against the Blessed One! For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure‘, brother, have the Dangerous Qualities. been declared by the Blessed One to be full of danger ®, and also to be sufficient to prevent him who cultivates them (from attaining spiritual gifts)®” If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body, even to the third time, to the intent that he abandon that course. 1 Compare the 27th Pafittiya. A caravan that sets out with intent to steal or rob on the way is meant. 2 Compare the 27th and 28th Pakittiyas. 5 These are specified in detail in Mahavagga II, 3, 7. * Pariydya; fulness, extent, of illustration and explanation. Not merely manner, or method, of statement. Much of this pariyaya will be found in the various similes used in the Kullavagga loc. cit. 5 In the text here, and in the corresponding clause of No. 70, read anekapariyayena A4vuso antarayika dhamméa antarayika vutta bhagavaté, as in Kullavagga I, 32. 48 PATIMOKKHA. If, while being so admonished, up to the third time, he abandon that course, it is well. If he abandon it not—that is a Paéittiya!. 69. Whatsoever Bhikkhu, knowing him to be so, shall eat in company with, or dwell together with’, or sleep in one place with a Bhikkhu who talks thus (as in 68), and has not been dealt with according to the law’, and has not laid aside his delusion—that is a Pakittiya. 70. If a Samazera‘ even should say thus: ‘In this wise do I understand that the Dhamma has been proclaimed by the Blessed One: that to him who cultivates those Qualities which have been called “dangerous” by the Blessed One there is not sufficient danger (to prevent his attaining to spiritual gifts);’ then that SAmazera should be addressed by the Bhikkhus thus: ‘Say not so, good Samazera! Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sdmamzera, have the
2Bear not false witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. By many a figure, good Sdmamzera, have the + This rule is directed against the delusion that sin, to a very holy man, loses its danger and its sinfulness. Compare the 4th Samghadisesa ; and, on the method of procedure here laid down, the roth to the 13th Samghddisesas. At Kullavagga I, 32 lust is declared to be an antardyiko dhammo; and falsehood another at Mahavagga II, 3, 3. The Samanta-Pasddika (quoted by Minayeff, p. 92) gives five divisions of these ‘dangerous qualities.’ 2 This the Vibhanga explains as holding Uposatha, or Pava- — rana, or a Samghakamma with him. 5 Ukkhitto anosfrito, says the Vibhanga. Compare Mahéavagga IX, 4, 10, 11. * Samazuddeso; which is explained by the Old Commentary as equal to SA€mazera. Why, in the Patimokkha, now one and now the other expression should be used, is not clear. In the later texts SAmazera is the usual form, but samazuddeso is found also in a few passages. ' PAKITTIYA DHAMMA. 49 Dangerous Qualities been declared by the Blessed One to be full of danger, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts)’ And if that Samawera, when so addressed by the Bhikkhus, shall persist in that course, that SAmazera should be addressed by the Bhikkhus thus: ‘From this day forth, good SAmamera, neither can that Blessed One be referred to? by you as your Teacher, nor can the privilege, which the other SAmazeras enjoy, of sleeping in the same place with the Bhikkhus for two or three nights’, any longer be yours! Depart! away with you 3!’ Whatsoever Bhikkhu shall encourage ‘,.or support °, or eat with, or sleep in the same place with, a Samavera thus expelled—that is a PAéittiya. End of the seventh section, the ‘Sapp4zaka*-section.’ 1 Apadisitabbo. Compare the four Mahadpadesa in the Mahéa-parinibbana Sutta IV, 7-11. ® Compare the 5th PAaittiya. 3 In the text read fara pi re; that is, Aara api re, instead of kara pare. On vinassa compare Mahavagga I, 61, r. * Upalapeyya. Compare Mahavagga I, 59, and Mahé-parinibbana Sutta I, 5, and the passages quoted in Rh. D.’s version of the latter passage. The Old Commentary says, ‘Flatters him (talks him over, tassa upalapeti) by saying, “I will give you a bowl, ora robe, or hear you repeat, or answer your questions.” ’ 5 Upatthapeyya. The Old Commentary says, ‘by providing him with chunam, or clay, or a tooth-cleanser, or water to wash his face with.” No doubt upa//hapeti is used in the sense of showing such personal attentions to another, as the upa/#haka did to the Buddha ; and such services would very rightly come under this rule. Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word.
3Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word. * This title is taken from the second, not, as in all the other cases, from the first rule in the section, [13] E 50 PATIMOKKHA. 71. Whatsoever Bhikkhu, when admonished by the Bhikkhus in respect of some precept in accordance with the Dhamma, shall speak thus: ‘I cannot submit myself to that precept, brother, until I shall have enquired touching it of another Bhikkhu, an experienced master of the Vinaya’—that is a PAsittiya. A Bhikkhu desirous of training, Bhikkhus’, should learn, and enquire, and settle in his own mind. This is the right rule in this connection. : 72. Whatsoever Bhikkhu, when the PAtimokkha is being recited, shall speak thus: ‘What comes of these minor? precepts being here recited, save only that they tend to misgiving, and worry, and perplexity!’—there is P4éittiya in thus throwing contempt on the precepts ®. 73. Whatsoever Bhikkhu, when at the half month the Patimokkha is being recited, should say thus: ‘Now for the first time do I notice that this rule, they say, is handed down in the Suttas, is embraced in the Suttas !’— then, if the other Bhikkhus shall know concerning that Bhikkhu thus: ‘This Bhikkhu has taken his place at the recitation of the Patimokkha once, or twice, not to say oftener*’— that Bhikkhu is not only not made free on account of his ignorance ®, but he is to be dealt with according to the Dhamma for the offence into which he has fallen, and furthermore he is to be charged with foolishness (in the words), ‘This is loss to thee, * On this strange allocution see the note to the 1oth Nissaggiya. 2? Khuddanukhuddakehi. Compare the Mahé-parinibbana Sutta VI, 3, and the passages quoted there in Rh. D.’s note. 5 In the text read vivanzake. _ # In the text read ko pana vado bhiyyo. ® In the text read anvidnakena. PAKITTIYA DHAMMA, 51 brother, this is an evil to thee, in that when the Patimokkha is being recited you fail to take it to your heart, and attend to it with care.’ There is Pa£ittiya in such foolish conduct. 74. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow— that is a Paéittiya. 75. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture '—that is a Paéittiya. 76. Whatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Samgh4disesa without ground— that is a Padittiya. 77. Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, even for a moment; if he does it to that end alone—that is a Paittiya. 78. Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone—that is a Paéittiya.
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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