2 Maha-samayo. The Vibhanga relates how, when vassa was over, the Bhikkhus repaired in great numbers to visit the Buddha. On such occasions it was difficult or impossible for them all, if they adhered to the strict rule, to obtain their meals.
3 Samawa-bhatta-samayo. See the Vibhanga, and the Sa-
manta-Pasadika, quoted by Minayeff, pp. 88, 89. l Samaras/ of
course, includes others besides Buddhists.
4 Parampara-bho^-ane ; 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 (Bhikkhu . . . nadhivasenti : £ivaraw parittaw uppa^ati, says the Vibhanga).
Pa^Tittiya 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 full1. If he
should accept more than that — that is a Pa/£ittiya.
When he has accepted two or three bowls full1, he
must take them away, and divide them up among the
Bhikkhus. That is the proper course in this case.
1 In the text read dvittipattapura.
The word for sweetmeats, puva, 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' (man t ha) refers to those rice-cakes, &c, which were usually prepared as provision for a journey. Compare (jrataka 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 Vibhariga says here, Abhiha/uztf pavareyya 'ti yavataka/ra i^asi tavatakaw ga^hahiti.
2 Pavarito. The Vibhanga says, Pavarito nama asanas pa?l- wayati bho^anaw pa?mayati hatthapase tkito abhiharati pa/ikkhepo paimayati, 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 vd bhu^eyya va.
4 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 Khadaniyaw va bho^aniyaw 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 eats1 — that is a Pa/^ittiya.
$7. Whatsoever Bhikkhu shall take or eat any
food, whether hard or soft, at the wrong time 2 —
that is a Paiittiya.
38. Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by — that is a Pa^ittiya.
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 3 — that is a Pa/£ittiya.
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 4 — that is a
Paidttiya.
Here ends the fourth section, the 'Bho^ana-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 Bhuttasmitfz pa/Httiya; that is, the offence is completed when the eating has taken place ; but the offer alone is not a Pa/£ittiya. So the Vibhanga.
2 After sun-turn.
3 In the text read tani; madhu pha^itaw.
4 Dantapo/za; doubtless the same, perhaps an older expression for, the dantaka/Ma referred to in .STullavagga V, 31. It is a piece of fragrant root (cinnamon, betel, &c.) about eight inches long.
Pakittiya Dhamma. 4 1
hand, give food, whether hard or soft, to an A/&elaka
or to a Paribba^aka or to a Paribba^ika1 — 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 other2 — that is a
Pa^ittiya.
43. Whatsoever Bhikkhu shall force his way into
a house where a meal is going on 3, and take a seat
there — that is a Pa/£ittiya.
1 These are the various non-Buddhist religious teachers or devotees, most of whom rejected the Vedas. The Paribba^akas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribba^ika is merely the feminine of the last. A^elaka, which naturally has no feminine, were the naked ascetics.
The sect now called Gains are divided into two classes, Svetam- baras and Digambaras, the latter of which eat naked. They are known to be the successors of the school called Niga/zMas in the Pali Pi/akas; and it is not certain whether the NigawMas are included in the A^elakas. It is probable that the Brahman ascetics, the Vanaprasthas, were not included under the term Paribba- ^•akas; 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 Vibhahga 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.
3 Sabho^-ane kule; the meaning of which is not quite clear. The Old Commentary says, 'A sabho^ana kula is one where
42 PATIMOKKHA.
44. Whatsoever Bhikkhu shall take a seat, in
secret, with a woman, in a concealed place 1 — that is
a Pa/£ittiya.
45. Whatsoever Bhikkhu shall take a seat, in
secret, with a woman, one man with one woman —
that is a Pa/£ittiya.
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 2, except on the right
occasion — that is a Pa/6ittiya.
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 anatikkanta read anikkhanta). Then the Samanta-Pasadika, doubtless to justify this suggested implication, makes sabho^ana/tf equal to saha ubhohi g-anehi (!); or, in the alternative, to sabhoga#z, since 'the wife is the bhoga of a man still given to passion, and the husband the bhoga of a wife/ The use of Bho^ana 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 ^ullavagga VIII, 5, 1), or 'fond of good food' (compare Milinda Pa^ha 76).
On anupakha^a compare the 16th Pa^ittiya.
1 Compare the 30th Pa#ittiya, 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 (purebhattaw kulani payirupasati). The people delayed giving his meal to the other Bhikkhu till Upananda should arrive. He came late ; and the other Bhikkhu was thereby dis- comforted.
The family devoted to Upananda sent him food for his use ; saying it was to be given to the Sa/rcgha, 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.
Paatittiya 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 1
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 Pa^ittiya.
48. Whatsoever Bhikkhu shall go to see an army
drawn up in battle-array, except for a cause thereto
sufficient — that is a Paiittiya.
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 Pa^ittiya.
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 2 — that is a Pa^ittiya.
End of the fifth section, the 'A^elaka-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 Magg^ima-Sila,
44 PATIMOKKHA.
51. There is Paiittiya in the drinking of fer- mented liquors, or strong drinks 1.
52. There is Pa^ittiya in poking (another person) with the finger.
53. There is Paiittiya in sporting in the water2.
54. There is Pa/£ittiya in disrespect 3.
55. Whatsoever Bhikkhu shall frighten a Bhik- khu 4 — that is a Pa£ittiya.
56. Whatsoever Bhikkhu, who is not sick, shall,
desiring to warm himself5, kindle a fire, or have a
fire kindled, without cause sufficient thereto — that
is a Paiittiya.
57. Whatsoever Bhikkhu shall bathe at intervals
of less than half a month, except on the proper
occasion — that is a Pa/^ittiya.
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 Maha-Sila (translated in Rh. D.'s 'Bud- dhist Suttas from the Pali,' pp. 192, 1 98). We follow the Vibhahga in the interpretation of the various terms.
1 The Old Commentary (quoted by MinayerT, p. 90) 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 hasa-dhamme.
3 Anadariye. That is, according to the Vibhahga, 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 (pawwat- taz«). But compare also iTullavagga VIII, 8, 1.
4 In the text read bhi^sapeyya.
5 H. O.'s MS. reads visibbanapekho. At Mahavaggal, 20, 15, visibbesuzra occurs in the sense of 'they warmed themselves/ Trenckner at p. 47 of the Milinda Pawha reads aggi#z ^aletvd visivetva; and at p. 102, sazrcsibbitavisibbitatta sakhana^.
Paxhtiya Dhamma. 45
of the rains 1: 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 2 — that is a Paiittiya.
59. Whatsoever Bhikkhu who has made over3
his robe to a Bhikkhu, or to a Bhikkhuni, or to a
probationer, or to a Sama/zera, or to a Sama^eri,
shall continue to make use of it as a thing not
(formally) given — that is a Pa^ittiya.