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/asamaw va. 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 15th Nissaggiya.
3 The Vibhanga says, ' There are two ways of appointment (in making over, vikappana), 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, " I 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 apa/£/£uddharaka/# see Childers, sub voce pa^/v'uddharo.
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 1y or his
girdle, even though in fun — that is a Pa/£ittiya.
End of the sixth section, the ' Sura p ana- section/
61. Whatsoever Bhikkhu shall deliberately de- prive any living thing of life — that is a Paiittiya.
62. Whatsoever Bhikkhu shall, knowingly, drink water with living things in it — that is a Pa/£ittiya.
63. Whatsoever Bhikkhu shall stir up for de-
cision again a matter which he knows to have
been settled according to the Dhamma 2— -that is
a Pa&ttiya.
64. Whatsoever Bhikkhu, who knows of it, shall
conceal a serious offence3 committed by a Bhikkhu —
that is a Pa^ittiya.
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 4 a Pa/£ittiya.
66. Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan of
1 In the text read su/Hghara/rc.
2 Compare the 79th Pa&ttiya, and ATullavagga IV, 14 passim.
3 That is, a Para^ika, or a Sawghadisesa.
4 The upa^Mya is guilty of a Pa&ttiya; the a/£ariya, and the ga^a, of a Dukka/a, says the Vibhanga.
Pajhttiya Dhamma. 47
robbers, knowing it to be such, even as far as the next village1 — that is a Pa^ittiya.
67. Whatsoever Bhikkhu shall, by appointment,
journey along the same route with a woman 2, even
as far as the next village — that is a Pa^ittiya.
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)3;' 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 figure4, brother, have the Dangerous
Qualities been declared by the Blessed One to be
full of danger 5, and also to be sufficient to prevent
him who cultivates them (from attaining spiritual
gifts)3/ 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 27 th Pa&ttiya. A caravan that sets out with intent to steal or rob on the way is meant.
3 These are specified in detail in Mahavagga II, 3, 7.
4 Pariyaya; 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 ^ullavagga loc. cit.
5 In the text here, and in the corresponding clause of No. 70, read anekapariyayena avuso antarayika dhamma antarayika vutta bhagavat&? as in iTullavagga 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 Pa/£ittiya \
69. Whatsoever Bhikkhu, knowing him to be so,
shall eat in company with, or dwell together with2,
or sleep in one place with a Bhikkhu who talks thus
(as in 68), and has not been dealt with according to
the law 3, and has not laid aside his delusion — that
is a Pa^ittiya.
70. If a Sama^era4 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 u dangerous" by the Blessed One there is not
sufficient danger (to prevent his attaining to spiritual
gifts);' then that Sama^era should be addressed by
the Bhikkhus thus : ' Say not so, good Sama/zera !
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 Sama^era, have the
2 This the Vibhanga explains as holding Uposatha, orPava- razza, or a Sa^ghakamma with him.
3 Ukkhitto anosarito, says the Vibhanga. Compare Maha- vagga IX, 4, 10, 11.
4 Sama^uddeso; which is explained by the Old Commentary as equal to Sama^era. Why, in the Patimokkha, now one and now the other expression should be used, is not clear. In the later texts Sama/zera is the usual form, but sama^uddeso is found also in a few passages.
PAiHTTIYA 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 Sama/zera, when so
addressed by the Bhikkhus, shall persist in that
course, that Sama^era should be addressed by the
Bhikkhus thus : ' From this day forth, good Sama-
/zera, neither can that Blessed One be referred to 1
by you as your Teacher, nor can the privilege, which
the other Sama^eras enjoy, of sleeping in the same
place with the Bhikkhus for two or three nights2,
any longer be yours ! Depart ! away with you 3!'
Whatsoever Bhikkhu shall encourage4, or sup-
port 5, or eat with, or sleep in the same place with, a
Sama^era thus expelled — that is a Pa/£ittiya.
End of the seventh section, the 'Sappa/zaka^section/
1 Apadisitabbo. Compare the four Mahapadesa in the Maha-parinibbana Sutta IV, 7-1 1.
2 Compare the 5th Pa&ttiya.
3 In the text read £ara pi re; that is, £ara api re, instead of £ara pare. On vinassa compare Mahavagga I, 61, 1.
4 Upalapeyya, Compare Mahavagga I, 59, and Maha-parinib- bana 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, or a robe, or hear you repeat, or answer your questions." '
5 Upa//Mpeyya. 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//Mpeti is used in the sense of showing such personal attentions to another, as the upa///$aka 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.
6 This title is taken from the second, not, as in all the other cases, from the first rule in the section.
50 PATIMOKKHA.
71. Whatsoever Bhikkhu, when admonished by
the Bhikkhus in respect of some precept in accord-
ance 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 ex-
perienced master of theVinaya' — that is a Pa/Cittiya.
A Bhikkhu desirous of training, Bhikkhus1, 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 2 precepts being here recited, save only
that they tend to misgiving, and worry, and per-
plexity!'— there is Pa/&ittiya in thus throwing con-
tempt on the precepts3.
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 T — 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 oftener4' —
that Bhikkhu is not only not made free on account of
his ignorance 5, 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,
1 On this strange allocution see the note to the 10th Nissaggiya.
2 Khuddanukhuddakehi. Compare the Maha-parinibbana Sutta VI, 3, and the passages quoted there in Rh. D.'s note.
3 In the text read viva/z/zake.
4 In the text read ko pana vado bhiyyo.
5 In the text read aw#d/*akena.
Pazittiya 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 dis-
pleased with another Bhikkhu, shall give a blow —
that is a Pa/£ittiya.
75. Whatsoever Bhikkhu, being angry or dis-
pleased with another Bhikkhu, shall make use of
any threatening gesture * — that is a Pa£ittiya.
76. Whatsoever Bhikkhu shall harass a Bhikkhu
with a (charge of) Sa^ghadisesa without ground —
that is a Paidttiya.
J 7. 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 Pa^ittiya.
78. Whatsoever Bhikkhu shall stand by over-
hearing 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 Pa/£ittiya.
79. Whatsoever Bhikkhu, when he has declared
his consent to formal proceedings conducted accord-
ing to the Dhamma, shall thereafter grumble (about
those proceedings)2 — that is a Pa^ittiya.
1 Talasattika/ra uggireyya. The Old Commentary says,
Kayaw va kayapa/ibaddha/72 va antamaso uppalapattaw pi u^areti.
Compare avudhani uggiritva at (zataka I, 150.
2 If he should raise any formal objections so as to re-open the question, that would fall under the 63rd Pa&ttiya. 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 iTullavagga IV, 14.
52 PATIMOKKHA.
80. Whatsoever Bhikkhu, when the Sa^gha 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 Sa^gha 1} he has given away a robe, shall
thereafter grumble about it, saying, ' The Bhikkhus
appropriate the property of the Sa^gha according to
friendship ' — that is a Pa/&ittiya.
82. Whatsoever Bhikkhu shall divert to the use
of any individual property dedicated to the Sa^gha,
knowing it to be so — that is a Pa^ittiya.
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 2 — that is a
Pa/cdttiya.
1 Samaggena sa^ghena. See the note to the 21st Pa&ttiya.