2 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 Pa&ttiya. The phrase ' when the queen has not gone in' is somewhat doubtful. H. O/s MS. of the Vibhahga reads (as MinayefT does) aniggata-ratanake, instead of Dickson's aniha- ta-ratanake. The former is the better reading; nihata is impos- sible, it must be either nihata or niha/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 ra^ake, too, immediately after rafmo, instead of r a wile or rag-ini, is curious. A possible alternative rendering would be 'when the court has not departed, and the regalia not laid aside:' but we prefer on
Pazittiya 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 jewel1 —
that is a Pa/£ittiya.
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 hours2,
enter a village, without having informed a Bhikkhu
if one is present 3, except on account of business
of a special nature4 thereto sufficient — that is a
Pa^ittiya.
86. Whatsoever Bhikkhu shall have a needle-
case made of bone, or ivory, or horn, it shall be
broken up — and that is a P&iittiya.
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 inch5,
exclusive of the lowermost piece of the bed frame 6.
To him who exceeds that limit there is a Pa^ittiya,
the whole the Old Commentator's explanation of ra^aka and ratanaka.
1 Ratanasammataw; that is, a thing made of one of those substances ranked with gems, such as jade, coral, &c.
2 Vikale; that is, says the Old Commentary, from sun-turn in one day till sun-rise in the next.
3 Santas bhikkhu^. If one is not present, he may go with- out. The Old Commentary gives no such definition of being present, as Mr. Dickson has supplied.
4 AMayika. Compare the note on the 28th Nissaggiya.
5 Sugatangulena. See the note on the 6th Sawghadisesa.
6 A/ani. 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 cotton1, the stuffing
shall be torn out — and that is a Pa/§ittiya.
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 Paiittiya, and (the
article) shall be cut down (to the proper size).
90. When a Bhikkhu is having an itch-cloth2
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/cdttiya, and (the
cloth) shall be cut (down to the proper size).
91. 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 Pa/£ittiya, 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 3, or larger —
1 Tula #z ; which the Old Commentary expands into three
kinds — tul&m from a tree, tula^ from a creeper, and tulaw from
a young fowl.
2 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 Mah&vagga VIII, 17.
3 On the doubtful meaning of Sugata, see the note above on
Pa^Ittiya Dhamma. 55
that is a P&iittiya, 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 Pa/Httiyas.
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 Maha-parinibbana Sutta without feeling that both are supposed to be of the same size.
56 PATIMOKKHA.
PA71DESANIYA 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.
i. Whatsoever Bhikkhu, when a Bhikkhuni 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 Bhikkhuni stay there
giving directions, saying, ' Here give curry, give rice
here ! ' the Bhikkhuni 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 Bhikkhuni, saying,
' Stand aside, Sister, as long as the Bhikkhus are
eating F — 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 V
3. Whatsoever Bhikkhu shall accept, with his
1 Antaragharaw pavi//M; that is, during her alms-visit to the village. Compare the 3rd Sekhiya; Mahavagga I, 23, 3; and Zullavagga VIII, 5, 2.
Pafidesaniya Dhamma. 57
own hand, food, either hard or soft, in such house-
holds as have been (by a formal sammuti) declared
to be households, under discipline 1, without having
been previously invited, and without being sick, and
eat it or enjoy it — that is a matter that 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 ! '
4. Whatsoever Bhikkhu, while he is dwelling in
a place belonging to the class of those forest dwell-
ings which are held to be insecure and dangerous 2,
shall accept, with his own hand, at his home, food,
either hard or soft, without having previously given
notice (of the danger incurred by people that enter
that forest), unless he is sick, and shall eat it or enjoy
it — that is a matter that 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 ! '
Here end the Pa/idesaniyas.
Venerable Sirs, the four rules regarding matters which require confession have been recited.
In respect of them I ask the venerable ones, 'Are you pure in this matter ?'
1 Sekha-sammatani kulani; which the Vibhafiga explains as a household grown rich in faith, but poor in goods; where whatever they get is given away to the Order, though the family may be some days in want of it. Compare what is said of Anatha- pizzdika in the Introduction to the 40th (9ataka (Gataka I, 228); though his lot had not reached the very lowest limit.
2 Compare the 29th Nissaggiya.
58 PATIMOKKHA.
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 Pa^idesaniyas.
Sekhiya Dhamma. 59
SEKHIYA DHAMMA.
Rules regarding Matters connected with Discipline.
Here, venerable Sirs, the rules regarding matters connected with discipline come into recitation.
1. 'I will put on my under garment all around me1/ This is a discipline which ought to be observed.
2. ' I will put on my robe all around me/ This is a discipline which ought to be observed.
3. ' Properly clad will I go amidst the houses V This is a discipline which ought to be observed.
4. ' Properly clad will I take my seat amidst the
houses/ This is a discipline which ought to be
observed.
5. '(With my body) under proper control3 will I
go amidst the houses/ This is a discipline which
ought to be observed.
6. '(With my body) under proper control will I
take my seat amidst the houses/ This is a discipline
which ought to be observed.
7. ' With downcast eye 4 will I go amidst the
1 Parima«<fala^ : l so as to cover the navel-ma^ala, and the
knee-ma^ala/ says the Old Commentary. Compare Childers
sub voce Tima^^ala^; and iTullavagga VIII, 5, 2.
2 Antaraghare. The antaragharaw is the space in a village between the huts ; not exactly the same, and yet in the following rules practically the same, as the village (gam a).
3 Not, for instance, with dirty hands or feet, according to the Vibhahga.
4 The practical rule is for a Bhikkhu to look at a spot in the ground about a plough's length in front of him.
60 PATIMOKKHA.
houses/ This is a discipline which ought to be observed.
8. 'With downcast eye will I take my seat amidst
the houses/ This is a discipline which ought to be
observed.
9. ' With robes not pulled up 1 will I go amidst
the houses/ This is a discipline which ought to be
observed.
10. 'With robes not pulled up will I take my
seat amidst the houses/ This is a discipline which
ought to be observed.
End of the first section.
11. ' Not with loud laughter will I go amidst the
houses.' This is a discipline which ought to be
observed.
12. ' Not with loud laughter will I take my seat
amidst the houses/ This is a discipline which ought
to be observed.
13. 'Making but a little sound will I go amidst
the houses/ This is a discipline which ought to be
observed.
14. ' Making but a little sound will I take my seat
amidst the houses/ This is a discipline which ought
to be observed.
15. 'Without swaying my body about will I go
amidst the houses/ This is a discipline which ought
to be observed.
16. 'Without swaying my body about will I take
1 Or perhaps ' thrown off.' He is to be fully dressed as laid down in the 1st and 2nd Sekhiyas.
Sekhiya Dhamma. 6 1
my seat amidst the houses/ This is a discipline which ought to be observed.
1 7. ' Without swaying my arms about will I go
amidst the houses/ This is a discipline which ought
to be observed.
18. * Without swaying my arms about will I take
my seat amidst the houses/ This is a discipline
which ought to be observed.
19. 'Without swaying my head about will I go
amidst the houses/ This is a discipline which ought
to be observed.
20. l Without swaying my head about will I take
my seat amidst the houses/ This is a discipline
which ought to be observed.
End of the second section.
21. ' With my arms not akimbo 1 will I go amidst
the houses/ This is a discipline which ought to be
observed.
22. 'With my arms not akimbo will I take my seat
amidst the houses/ This is a discipline which ought
to be observed.
23. 'With my head uncovered2 will I go amidst
the houses/ This is a discipline which ought to be
observed.
24. ' With my head uncovered will I take my seat
amidst the houses/ This is a discipline which ought
to be observed.