Venerable Sirs, the thirty Pa/^ittiya Rules involving forfeiture have been recited.
In respect of them I ask the venerable ones, 'Are you pure in this matter V
1 This is a different date from that mentioned in the last rule, and one month later. The Vibhahga explains the date here as Kattika-Mtumasini, whereas the date in Rule 28 is temasin?, and is called by the Samanta-Pasadika (Minayeff, p. 82) paMama- kattika-puTZT/ama.
The same distinction is evident, from Mahavagga IV, 14, 7-1 1, between Pavara^a and the Saturn a sin i. But how both these full moons came to be called Kattika is not clear.
Nissaggiya Pa£Tttiya Dhamma. 3 1
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 ends the recitation of the Nissaggiyas.
32 PATIMOKKHA.
PAATITTIYA DHAMMA. The Pa^ittiya1 Rules.
Now here, venerable Sirs, the ninety-two Pa^ittiya
Rules (Rules regarding matters requiring expiation)
come into recitation.
i. There is Pa^ittiya in a deliberate lie.
2. There is Paiittiya in abusive language.
3. There is Pa/£ittiya in slander of a Bhikkhu.
4. Whatsoever Bhikkhu shall cause one not re-
ceived into the higher grade (of the Order2) to recite
the Dhamma clause by clause3 — that is a Pa^ittiya.
5. Whatsoever Bhikkhu shall, for more than two
or three nights, lie down (to sleep) in the same place
with one not received into the higher grade (of the
Order) — that is a Pa/£ittiya.
6. Whatsoever Bhikkhu shall lie down (to sleep) in the same place with a woman — that is a Pa^ittiya4.
7. Whatsoever Bhikkhu shall preach the Dham- ma, in more than five or six words, to a woman,
1 That is, ' requiring repentance/ Compare the Sanskrit terms Prayaj^ittika and Praya^ittiya.
2 Literally, 'one who has not received the upasampada/
3 Anupasampanna^ padaso dhammaw va^eyya. This rule is directed against a wrong method of teaching the Dhamma to a Sama^era. See the extracts from the Old Commentary, and from the Samanta-Pasadika, given by Minayeff on p. 84. Read however in the second line osapenti for asapenti; and then go on anvakkhara/ft nama, mpam ani^an ti vu^amano ruppan ti opateti : anuvya^ana^ nama, mpam aniMan ti vu^amano vedana ani^a ti saddaw ni/£/£Mreti, &c.
4 For the text read matugamena.
Pazittiya Dhamma. 33
without a man arrived at years of discretion1 (being present) — that is a Pa^ittiya.
8. Whatsoever Bhikkhu shall tell one not re-
ceived into the higher grade (of the Order) that
the (speaker or any other Bhikkhu) has extraordi-
nary spiritual gifts, even when such is the case2 —
that is a Paiittiya.
9. Whatsoever Bhikkhu shall tell one not re-
ceived into the higher grade (of the Order) of a
Bhikkhu having fallen into any grave offence — that
is a Pa/Httiya.
10. Whatsoever Bhikkhu shall dig the ground or have it dug3 — that is a Pa^ittiya.
Here ends the first section, the ( Falsehood-section.'
1 1. There is Paiittiya in destroying any vegetable.
12. There is Pa/^ittiya in prevarication, or in wor-
rying (the assembled Bhikkhus ; for instance, by
refusing to answer4).
1 3. There is Pa^ittiya in stirring up ill-will against,
in speaking disrespectfully of (any Bhikkhu deputed
to any official duty5).
1 Vm^u. The Vibhanga says, ' a man able to understand what is well said, and what is wrongly said ; what is wicked, and what is not wicked/ Compare the use of vi^muta at Gataka I, 231.
2 To do so when it was not the case, would be a Para^ika. See the 4th Para^ika, and our note there on the meaning of utta- rimanussa-dhammazra. The 'even' here means that the truth of the averment makes no excuse for it.
3 Because doing so might bring some living thing into danger.
4 Vihesake; which must be understood as being done in a formal meeting of the Sa/^gha during an official enquiry.
5 The words in parentheses are supplied from the explanations in the Vibhanga.
34 PATIMOKKHA.
14. Whatsoever Bhikkhu who has put out, or
got another to put out to air, a bedstead, or a chair,
or a mat, or a stool1, the common property of the
Sa/^gha ; 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 Paiittiya.
15. Whatsoever Bhikkhu has put out, or got
another to put out, a bedstead in a dwelling-place
common to a Sa^gha ; and when going away shall
not put it back, or have it put back, but shall de-
part without saying anything to anybody — that is a
Pa/£ittiya.
16. Whatsoever Bhikkhu, in a dwelling-place com-
mon to a Sa/^gha, 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 other2 — that is
a Pa/£ittiya.
17. Whatsoever Bhikkhu, being angry or dis-
pleased with another Bhikkhu, shall drive him out,
or get him driven out of a dwelling-place common
to a Sa^gha — that is a Pa^ittiya.
18. Whatsoever Bhikkhu shall hurriedly sit down,
or lie down, in the upper story of a dwelling-place
common to a Sa^gha3, on a bedstead or chair with
removable legs — that is a Pa/£ittiya.
1 Kokkkam, the meaning of which is not quite clear. The Vibhanga says there are four kinds, made of bark, of usira roots, ofmuw^a grass, and of bulrushes. It is apparently therefore of wickerwork.
2 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.
3 Because if he does so, he might unwittingly upset the furniture,
PAJsTITTIYA DHAMMA. 35
19. In case a Bhikkhu is having a large dwelling-
place 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 in1. Should he go beyond that, even
in such a place — that is a Pa^ittiya.
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 Pa^ittiya.
Here ends the second section, the ' Bhutagama-section/
21. Whatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhuni's2 — that is a Pa&ttiya.
or fall himself, to the injury of some one who was rightfully on the ground floor.
1 In the text read dvittiM/£adanassa: Mite 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 Maha- parinibbana Sutta V, 41). The Samanta-Pasadika divides dvara- kosa into dvara-okasa, and quotes various estimates from the old Sinhalese commentaries as to the proper extent of this space (see Minayeff, p. 87).
2 Ovadeyya; that is, shall preach to them the eight Garu- dhamma. On these see the passages mentioned in the Index appended to the text of the iTullavagga; and on the ovada see ^ullavagga X, 9, 2, and following. The mode of procedure is laid down in the Vibhanga as follows : < The Bhikkhu asks the Bhikkhuni's, "Are you all present, sisters, and do none raise objections (that is, are you samagga) ?" 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 I " and so deliver it to them. If they say, « They are
36 PATIMOKKHA.
22. If a Bhikkhu, even when thereto deputed,
exhort the Bhikkhunfs after the sun has set — that is
a Pa/£ittiya.
23. Whatsoever Bhikkhu shall go to the dwell-
ing-place of Bhikkhunfs, and there exhort the Bhik-
khunfs 1, except on the (right) occasion — that is a
Pa^ittiya.
Herein this is the right occasion : (to wit), when
a Bhikkhuni is ill. This is the right occasion in this
passage.
24. Whatsoever Bhikkhu shall speak thus : ' The
Bhikkhus exhort the Bhikkhunfs for the sake of
gain2!' — that is a Pa^ittiya.
25. Whatsoever Bhikkhu shall give a robe to a
Bhikkhuni who is not related to him, except in
exchange — that is a Paiittiya.
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/£ittiya.
27. Whatsoever Bhikkhu, by appointment, shall
travel along a high road in company with a Bhik-
khuni, even to go as far as the village, except on the
right occasion — that is a Paiittiya.
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-dhamma)."
'If he preach any other Dhamma to those who say, "We, Sir, are all present, and none raise objections ! " he is guilty of a Duk- ka/a. If he preach the eight Garu-dhamma 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-dhamma have not committed to their charge, he is guilty of a Dukka/a.'
1 Compare ^Tullavagga X, 6, 1.
2 Amisa-hetu ; that is, in order that the sisters may be induced to supply the preachers with food, medicine, &c.
PAJsTITTIYA DHAMMA. ^
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, ex-
cept for the purpose of crossing over to the other
side — that is a Pa^ittiya.
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)1 — that is a
Pa^ittiya.
30. Whatsoever Bhikkhu shall take a seat, one
man with one woman, in company with a Bhikkhuni,
in a secret place 2 — that is a Pa^ittiya.
Here ends the third section, the ' Bhikkhunovada-section/
31. A Bhikkhu who is not sick may take one
meal at a public rest-house 3. Should he take more
than that — that is a Pa£ittiya.
1 The introductory story in the Vibhanga is of a Bhikkhu born in Ra^-agaha, 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 gentle- man a meal !' Then the Bhikkhu was in doubt whether he ought not to refuse it as being Bhikkhuni-paripa£itaz#.
2 Compare the Aniyata Dhamma.
3 Eko avasatha-pi^o bhung-itabbo. An avasatha 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 Paiittiya in going in a body to receive a meal1, 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 great2, when a general invitation is given to Sa-
maras3. This is right occasion in this passage.
33. There is Paiittiya in taking food in turn4, 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 Fausboll, 185. The Samanta-Pasadika on this rule (Minayeff, p. 88) says that avasatha- ipindo is a meal in such an avasatha.
1 On this rule compare jMlavagga VII, 3, 13. 'In a body' means four or more Bhikkhus going together to the same house.