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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
178. 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. 79. Whatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about those proceedings)?—that is a Pa&ittiya. 1 Talasattikam uggireyya. The Old Commentary says, Kéyam va kayapafibaddham va antamaso uppalapattam pi uéAareti. Compare 4vudhani uggiritva at Gataka I, 150. 2 If he should raise any formal objections so as to re-open the question, that would fall under the 63rd Pafittiya. On ‘ declaring one’s consent’ in this and the following rule, see below, Mahavagga II, 23. The whole rule, as well as on No. 63, is repeatedly referred to in Kullavagga IV, 14. E 2 ’ 52 PATIMOKKHA. 80. Whatsoever Bhikkhu, when the Samgha is engaged in conducting a (formal) enquiry, shall rise from his seat, and go away, without having declared his consent—that is a Pa&ittiya. 81. Whatsoever Bhikkhu, when, in a regularly constituted Samgha', he has given away a robe, shall thereafter grumble about it, saying, ‘The Bhikkhus appropriate the property of the Samgha according to friendship ’—that is a Pa&ittiya. 82. Whatsoever Bhikkhu shall divert to the use of any individual property dedicated to the Samgha, knowing it to be so—that is a Pakittiya. Here ends the eighth section, the ‘Sahadhammika-section.’ 83. Whatsoever Bhikkhu shall cross the threshold of an anointed Khattiya king, when the king has not gone forth, and the queen has not withdrawn, with- out first having had himself announced ?—that is a Pakittiya. 1 Samaggena samghena. See the note to the 21st Pakittiya. * Indakhila, the word translated ‘ threshold,’ is explained in the Old Commentary by sayani-ghara, ‘sleeping chamber ;’ but this is rather a didactic gloss on the rule. Compare the note above on the 43rd Pafittiya. The phrase ‘when the queen has not gone in’ is somewhat doubtful. H. O.’s MS. of the Vibhanga reads (as Minayeff does) aniggata-ratanake, instead of Dickson’s anthata-ratanake. The former is the better reading; nfhata is impossible, it must be either nihata or nfha¢a. But ratanaka, though the queen is one of the seven Ratanas of a king, is not found elsewhere used absolutely for a queen: the use of ragake, too, immediately after rafifio, instead of rawwe or ragini, is curious, A possible alternative rendering would be ‘when the court has not departed, and the regalia not laid aside:’ but we prefer on PAKITTIYA DHAMMA, 53 84. Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel!— that is a P&fittiya.
2Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel!— that is a P&fittiya. Should a Bhikkhu have picked up, either in a grove or in a dwelling-place, a jewel, or anything deemed a jewel, it is to be laid aside, that he to whom it may belong may take it away. This is the right course in such a case. 85. Whatsoever Bhikkhu shall, out of hours 2, enter a village, without having informed a Bhikkhu if one is present*, except on account of business of a special nature‘ thereto sufficient—that is a Pakittiya. 86. Whatsoever Bhikkhu shall have a needlecase made of bone, or ivory, or horn, it shall be broken up—and that is a PAéittiya. 87. When a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted inch °, exclusive of the lowermost piece of the bed frame ®. To him who exceeds that limit: there is a P&éittiya, the whole the Old Commentator’s explanation of raégaka and ratanaka. 1 Ratanasammatam; that is, a thing made of one of those substances ranked with gems, such as jade, coral, &c. 2 Vik4le; that is, says the Old Commentary, from sun-turn in one day till sun-rise in the next. ® Santam bhikkhum. If one is not present, he may go without. The Old Commentary gives no such definition of being present, as Mr. Dickson has supplied. ‘ Akkayika. Compare the note on the 28th Nissaggiya. 5 Sugatangulena. See the note on the 6th Samghadisesa. * Afani. There is no explanation of this term, either in the Old Commentary, or in the Samanta-Pasadika. 54 ' PATIMOKKHA. and (the legs of the piece of furniture) shall be cut down (to the proper size). 88. Whatsoever Bhikkhu shall have a bedstead or a chair made, stuffed with cotton’, the stuffing shall be torn out—and that is a Paéittiya. 89. When a Bhikkhu is having a rug or mat to sit upon made, it must be made of the right measure. Herein this is the measure: in length two spans, according to the accepted span ; in breadth one span; the border one span. To him who exceeds that limit there is a P&éittiya, and (the article) shall be cut down (to the proper size). 90. When a Bhikkhu is having an itch-cloth? made, it must be made of the right measure. Herein this is the measure: in length four spans, according to the accepted span; in width two spans. To him who exceeds that limit there is a Pa&ittiya, and (the cloth) shall be cut (down to the proper size). g1. When a Bhikkhu is having a garment made for the rainy season, it must be made of the right measure. Herein this is the right measure: in length six spans, according to the accepted span; in breadth two spans and a half. To him who exceeds that limit there is a P4&éittiya, and (the garment) shall be cut (down to the proper size). 92. Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger—
3To him who exceeds that limit there is a P4&éittiya, and (the garment) shall be cut (down to the proper size). 92. Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger— * Tfilam; which the Old Commentary expands into three kinds—tfilam from a tree, tfilam from a creeper, and tilam from a young fowl. * When a Bhikkhu had a boil, or running sore, or any such disease, the use of an itch-cloth (so called from the first in the list of skin complaints there mentioned) is laid down in Mahavagga VU, 17. * On the doubtful meaning of Sugata, see the note above on PAKITTIYA DHAMMA, 55 that is a Pa£ittiya, and (the robe) shall be cut down to the proper size. Herein this is the measure of the Sugata robe of a Sugata: in length nine spans, according to the accepted span; in breadth six spans. This is the measure of the Sugata robe of a Sugata, End of the ninth section, the ‘Ratana-section.’ Venerable Sirs, the ninety-two rules regarding matters requiring expiation have been recited. In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’ 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 endeth the recitation of the Padittiyas. the 28th Nissaggiya. There is no reason whatever to believe that Gotama’s robe was larger, in proportion, than those worn by the other members of his order. He exchanged robes with Maha Kassapa. Of the two sets of robes brought by Pukkusa, one was given to Ananda, and one was reserved for the Buddha himself ; and no one can read the account in the Mah4-parinibbana Sutta without feeling that both are supposed to be of the same size. 56 PATIMOKKHA. PA7IDESANIYA DHAMMA. RULES REGARDING MATTERS WHICH OUGHT TO BE CONFESSED. Here, venerable Sirs, the four rules regarding matters which ought to be confessed come into recitation. 1, Whatsoever Bhikkhu, when a Bhikkhunt not related to him has entered within the houses ?, shall, with his own hand, accept at her hands food, either hard or soft, and eat or enjoy it—that is a matter which ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’ 2. Now Bhikkhus, when they have been invited to laymen’s houses, eat. If the Bhikkhunt stay there giving directions, saying, ‘ Here give curry, give rice here!’ the Bhikkhunt ought to be rebuked by those Bhikkhus, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating!’ If it should not occur to a single Bhikkhu to rebuke the Bhikkhunt, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating !’—that is a matter that ought to be confessed by those Bhikkhus, saying, ‘We have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed ; and we confess it!’
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.
178. 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. 79. Whatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about those proceedings)?—that is a Pa&ittiya. 1 Talasattikam uggireyya. The Old Commentary says, Kéyam va kayapafibaddham va antamaso uppalapattam pi uéAareti. Compare 4vudhani uggiritva at Gataka I, 150. 2 If he should raise any formal objections so as to re-open the question, that would fall under the 63rd Pafittiya. On ‘ declaring one’s consent’ in this and the following rule, see below, Mahavagga II, 23. The whole rule, as well as on No. 63, is repeatedly referred to in Kullavagga IV, 14. E 2 ’ 52 PATIMOKKHA. 80. Whatsoever Bhikkhu, when the Samgha is engaged in conducting a (formal) enquiry, shall rise from his seat, and go away, without having declared his consent—that is a Pa&ittiya. 81. Whatsoever Bhikkhu, when, in a regularly constituted Samgha', he has given away a robe, shall thereafter grumble about it, saying, ‘The Bhikkhus appropriate the property of the Samgha according to friendship ’—that is a Pa&ittiya. 82. Whatsoever Bhikkhu shall divert to the use of any individual property dedicated to the Samgha, knowing it to be so—that is a Pakittiya. Here ends the eighth section, the ‘Sahadhammika-section.’ 83. Whatsoever Bhikkhu shall cross the threshold of an anointed Khattiya king, when the king has not gone forth, and the queen has not withdrawn, with- out first having had himself announced ?—that is a Pakittiya. 1 Samaggena samghena. See the note to the 21st Pakittiya. * Indakhila, the word translated ‘ threshold,’ is explained in the Old Commentary by sayani-ghara, ‘sleeping chamber ;’ but this is rather a didactic gloss on the rule. Compare the note above on the 43rd Pafittiya. The phrase ‘when the queen has not gone in’ is somewhat doubtful. H. O.’s MS. of the Vibhanga reads (as Minayeff does) aniggata-ratanake, instead of Dickson’s anthata-ratanake. The former is the better reading; nfhata is impossible, it must be either nihata or nfha¢a. But ratanaka, though the queen is one of the seven Ratanas of a king, is not found elsewhere used absolutely for a queen: the use of ragake, too, immediately after rafifio, instead of rawwe or ragini, is curious, A possible alternative rendering would be ‘when the court has not departed, and the regalia not laid aside:’ but we prefer on PAKITTIYA DHAMMA, 53 84. Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel!— that is a P&fittiya.
2Whatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jewel, or anything deemed a jewel!— that is a P&fittiya. Should a Bhikkhu have picked up, either in a grove or in a dwelling-place, a jewel, or anything deemed a jewel, it is to be laid aside, that he to whom it may belong may take it away. This is the right course in such a case. 85. Whatsoever Bhikkhu shall, out of hours 2, enter a village, without having informed a Bhikkhu if one is present*, except on account of business of a special nature‘ thereto sufficient—that is a Pakittiya. 86. Whatsoever Bhikkhu shall have a needlecase made of bone, or ivory, or horn, it shall be broken up—and that is a PAéittiya. 87. When a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted inch °, exclusive of the lowermost piece of the bed frame ®. To him who exceeds that limit: there is a P&éittiya, the whole the Old Commentator’s explanation of raégaka and ratanaka. 1 Ratanasammatam; that is, a thing made of one of those substances ranked with gems, such as jade, coral, &c. 2 Vik4le; that is, says the Old Commentary, from sun-turn in one day till sun-rise in the next. ® Santam bhikkhum. If one is not present, he may go without. The Old Commentary gives no such definition of being present, as Mr. Dickson has supplied. ‘ Akkayika. Compare the note on the 28th Nissaggiya. 5 Sugatangulena. See the note on the 6th Samghadisesa. * Afani. There is no explanation of this term, either in the Old Commentary, or in the Samanta-Pasadika. 54 ' PATIMOKKHA. and (the legs of the piece of furniture) shall be cut down (to the proper size). 88. Whatsoever Bhikkhu shall have a bedstead or a chair made, stuffed with cotton’, the stuffing shall be torn out—and that is a Paéittiya. 89. When a Bhikkhu is having a rug or mat to sit upon made, it must be made of the right measure. Herein this is the measure: in length two spans, according to the accepted span ; in breadth one span; the border one span. To him who exceeds that limit there is a P&éittiya, and (the article) shall be cut down (to the proper size). 90. When a Bhikkhu is having an itch-cloth? made, it must be made of the right measure. Herein this is the measure: in length four spans, according to the accepted span; in width two spans. To him who exceeds that limit there is a Pa&ittiya, and (the cloth) shall be cut (down to the proper size). g1. When a Bhikkhu is having a garment made for the rainy season, it must be made of the right measure. Herein this is the right measure: in length six spans, according to the accepted span; in breadth two spans and a half. To him who exceeds that limit there is a P4&éittiya, and (the garment) shall be cut (down to the proper size). 92. Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger—
3To him who exceeds that limit there is a P4&éittiya, and (the garment) shall be cut (down to the proper size). 92. Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe, or larger— * Tfilam; which the Old Commentary expands into three kinds—tfilam from a tree, tfilam from a creeper, and tilam from a young fowl. * When a Bhikkhu had a boil, or running sore, or any such disease, the use of an itch-cloth (so called from the first in the list of skin complaints there mentioned) is laid down in Mahavagga VU, 17. * On the doubtful meaning of Sugata, see the note above on PAKITTIYA DHAMMA, 55 that is a Pa£ittiya, and (the robe) shall be cut down to the proper size. Herein this is the measure of the Sugata robe of a Sugata: in length nine spans, according to the accepted span; in breadth six spans. This is the measure of the Sugata robe of a Sugata, End of the ninth section, the ‘Ratana-section.’ Venerable Sirs, the ninety-two rules regarding matters requiring expiation have been recited. In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’ 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 endeth the recitation of the Padittiyas. the 28th Nissaggiya. There is no reason whatever to believe that Gotama’s robe was larger, in proportion, than those worn by the other members of his order. He exchanged robes with Maha Kassapa. Of the two sets of robes brought by Pukkusa, one was given to Ananda, and one was reserved for the Buddha himself ; and no one can read the account in the Mah4-parinibbana Sutta without feeling that both are supposed to be of the same size. 56 PATIMOKKHA. PA7IDESANIYA DHAMMA. RULES REGARDING MATTERS WHICH OUGHT TO BE CONFESSED. Here, venerable Sirs, the four rules regarding matters which ought to be confessed come into recitation. 1, Whatsoever Bhikkhu, when a Bhikkhunt not related to him has entered within the houses ?, shall, with his own hand, accept at her hands food, either hard or soft, and eat or enjoy it—that is a matter which ought to be confessed by that Bhikkhu, saying, ‘I have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed; and I confess it!’ 2. Now Bhikkhus, when they have been invited to laymen’s houses, eat. If the Bhikkhunt stay there giving directions, saying, ‘ Here give curry, give rice here!’ the Bhikkhunt ought to be rebuked by those Bhikkhus, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating!’ If it should not occur to a single Bhikkhu to rebuke the Bhikkhunt, saying, ‘Stand aside, Sister, as long as the Bhikkhus are eating !’—that is a matter that ought to be confessed by those Bhikkhus, saying, ‘We have fallen, Brethren, into a blameworthy offence, unbecoming, which ought to be confessed ; and we confess it!’
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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