3 In the text read /fcodayamano, sarayamano; the medial participle with active sense, as often.
24 PATIMOKKHA.
the robes, it is well. Should he not succeed in
obtaining them, let him up to the fourth, fifth, or
sixth time go and stand silently on that matter1.
If, while so standing silently on that matter up to
the fourth, fifth, or sixth time, he should succeed
in obtaining the set of robes, it is well. Should
he not succeed in obtaining them (so), and then,
exerting himself beyond that point succeed in obtain-
ing them — that is a Pa^ittiya offence involving for-
feiture. (But) if he should not succeed in obtaining
them, let him either go himself, or send a messenger
(to the place) whence the robe-fund was brought
to him, and say, ' The robe-fund which your
reverences sent for a Bhikkhu, that has in no wise
advantaged that Bhikkhu. Take heed, your reve-
rences, of your own, that your own go not to ruin !'
This is the proper course in that case 2.
Here ends the first section, the ' Robe-section/
ii. Whatsoever Bhikkhu shall have a rug or
mat made with silk in it — that is a Pa/£ittiya offence
involving forfeiture3.
1 In the text read ^^akkhattuparama^. This silent standing is the only mode of asking for food permitted to a Bhikkhu.
2 Both here, and in the Conclusion of the Sa/rcghadisesa, and further below in the 22nd Nissaggiya, where the same phrase occurs, Mr. Dickson takes it to mean, ' This is the way to Nirvana.' We are unable to see any foundation for such a rendering.
3 The following rules were for use in a tropical climate, and refer not to bed coverings, but to materials spread over a hard seat or couch. The word translated * rug or mat' is a more general term, meaning £a thing spread;' but there is no corres-
Nissaggiya Pazittiya Dhamma. 25
12. Whatsoever Bhikkhu shall have a rug or
mat made of pure black wool of goats' hair1 — that
is a Pa/£ittiya offence involving forfeiture.
13. In case a Bhikkhu is having a new rug made,
two parts should be taken of pure black wool of
goats' hair, the third part of white wool, and the
fourth of the colour of oxen (reddish brown). If a
Bhikkhu should have a new rug made without taking
two parts of pure black wool, the third of white, and
the fourth of tawny — that is a Pa^ittiya offence
involving forfeiture2.
14. When a Bhikkhu has had a new rug made,
he should use it for six years. If he should have
another new rug made within the six years, whether
he has got rid, or has not got rid of the former one,
unless with the permission of the Bhikkhus 3 — that is
a Pa^ittiya offence involving forfeiture.
15. When a Bhikkhu is having a new rug made
to sit upon, a piece of the breadth of the accepted
span 4 must be taken from all round the old one in
ponding word in English, as 'coverlet' or 'counterpane' would imply a different state of things*
1 The Sutta Vibhahga says that ka/aka is of two kinds, either ^•atiy a ka/aka or ra^ana-ka/aka ; that is, that the wool is either naturally black, or dyed of that colour. Elaka is a goat, not a sheep.
2 This is deliberately chosen as an ugly mixture, which would lessen the commercial value of the rug, by making it unfashion- able.
8 Regarding this permission the Vibhahga gives the following story. A sick monk was asked by his relatives to come home, that they might nurse him. He answered that he was too ill to carry his rug, could not get on without one, and could not have a new one made within six years. Then the Blessed One established this exception to the general Rule.
4 See the note on the 6th Sawghadisesa.
26 PATIMOKKHA.
order to disfigure it. If a Bhikkhu should have a
new seat-rug made without taking a span's width
from all round the old one — that is a Pa^ittiya offence
involving forfeiture.
1 6. In case a Bhikkhu should get some goats'
wool whilst he is on a journey1, let him accept it, if
he likes ; and when he has accepted it, he may carry
it in his own hand, if there are no porters, for the
distance of three leagues 2. Should he carry it further
than that, even if there are no porters — that is a
Paiittiya offence involving forfeiture.
17. Whatsoever Bhikkhu shall get goats' wool
washed, or dyed, or combed out by a Bhikkhuni who
is not related to him — that is a Pa/£ittiya offence
involving forfeiture 3.
18. Whatsoever Bhikkhu shall receive gold or
silver, or get some one to receive it for him, or allow
it to be kept in deposit for him 4 — that is a Pa^ittiya
offence involving forfeiture.
1 Addhana-magga-pa/ipanno; which the Kafikha Vita- ram (Minayeff, p. 80) explains as being on a long road, called addhana (high-road). But one may be on a high-road without going a long journey.
2 Yo^anas; a yo^ana being a trifle under eight miles. See Rh. D., 'Ancient Coins and Measures' &c, pp. 16, 17.
3 Compare the 4th Nissaggiya.
4 Upanikkhitta^ va sadiyeyya; which cannot possibly mean
' if he thinks to appropriate money entrusted to him/ as Mr. Dick-
son translates. See Rh. D., ' Ancient Coins ' &c, p. 7.
The method of procedure on a breach of this rule, or of the next, is thus described in the Vibhanga. The guilty Bhikkhu has to give up the gold or silver to the community (Sawgha, not here, as elsewhere in sentences concerning forfeiture, 'or to a ga^a or to a puggala'). Then when an aramika or an upasaka comes, it is to be given to him, to buy ghee or oil with it for the Sangria ; and whatever is bought is the common property of all the Sawgha, save the guilty Bhikkhu. Should the layman object to undertake the
NISSAGGIYA PAiHTTIYA DHAMMA. 2j
19. Whatsoever Bhikkhu shall engage in any one
of the various transactions in which silver is used —
that is a Pa/£ittiya offence involving forfeiture.
20. Whatsoever Bhikkhu shall engage in any one
of the various kinds of buying and selling — that is
a Pa/£ittiya offence involving forfeiture.
End of the second section, the ' Silk-section/
21. A spare bowl maybe kept up to the limit
of ten days. To him who exceeds that there is a
Pa/Httiya offence involving forfeiture.
22. Whatsoever Bhikkhu shall get another new
bowl in exchange for an (old) one broken in less
than five places — that is a Pa/§ittiya offence involving
forfeiture.
That bowl must be forfeited by that Bhikkhu
to the company of Bhikkhus ; and whichever in that
company of Bhikkhus shall be the worst bowl, that
shall be given to that Bhikkhu with the words,
' This, Bhikkhu, is thy bowl ; it must be kept until
it breaks/ This is the right course in that case.
23. Now those medicines which may be used by
the sick Bhikkhus — to wit, ghee, butter, oil, honey,
molasses — when they have received them, they may
enjoy them, storing them up to the seventh day.
To him who exceeds that there is a Pa/Httiya
offence involving forfeiture.
spending of the gold or silver, he is to be asked to throw it away. Or, if this cannot be managed, then, as a last resource, some Bhikkhu is to be formally appointed l Bullion-remover ' (Rupiya- kkhadd&ka), and he is to go and throw it away somewhere, cani- mittaw katva,' (without making any mark at the place !)
28 PATIMOKKHA.
24. When he sees that a month of the hot days
has yet to run, let a Bhikkhu provide himself with
the materials for robes for the rainy season : when
he sees that half a month of the hot days has yet
to run, let him make them, and wear them. Should
he provide himself with the materials for robes for
the rainy season when more than a month of the hot
days has yet to run ; or should he make them, and
wear them, when more than half a month of the
hot days has yet to run — that is a Pa^ittiya offence
involving forfeiture.
25. Whatsoever Bhikkhu, when he has himself
given a set of robes to another Bhikkhu, shall there-
after, being angry or displeased with him, take them
away, or get them taken away — that is a Paidttiya
offence involving forfeiture.
26. Whatsoever Bhikkhu shall himself ask for
yarn, and have it woven up by weavers into cloth
for a set of robes — that is a Pa/£ittiya offence in-
volving forfeiture.
27. In case a householder, who is not related
to him, or a householder's lady, shall have the cloth
for a set of robes woven for a particular Bhikkhu
by weavers ; in that case, if that Bhikkhu, before the
offer has been made to him, shall go to the weavers,
and give directions as to the make of the robe, saying,
' This robe-cloth, my friends, is being woven for
me. Make it long and broad, and make it thick,
and well woven, and evenly w7oven l, and with even
lines, and well carded. If you do so, ourselves will
1 Suppavayita^, literally, 'well woven forth/ We follow the Samanta-Pasadika in its explanation of this word, but with con- siderable hesitation. Compare the relation between Sanskrit ota and prota; and between English 'web' and 'woof.'
Nissaggiya Pazittiya Dhamma. 29
make it up to you, friends, in some way or other ! '
If that Bhikkhu1, having thus spoken, should make
it up 2 to them in any way, even by the contents
of a begging bowl — that is a Pa^ittiya offence in-
volving forfeiture.
28. In case a robe should fall to the lot of a
Bhikkhu, as a special gift3, ten days before the
Kattika-temasa3 full moon, that Bhikkhu may
take it, considering it as a special gift : and when
he has it, he may keep it up till the robe time 3.
1 In the text read Eva^ ka so bhikkhu.
2 Anupada^g-eyya is a double potential. Da^g-ama would be equal to Sanskrit dadyama; and to that a second potential ter- mination has been added.
3 The expression in the Pali is literally ' should a special robe come to a Bhikkhu,' &c. ; where 'special robe' is a/£#eka-/£iva- ra#z, explained in the Samanta-Pasadika (Minayeff, 83) as equal to a/£Myika-kivara7;z. The Vibhahga says, 'If a man wants to join the army or to emigrate, or if a man has fallen sick, or a woman is with child, or an unbeliever has come to believe, or a believer is edified (pasado uppanno hoti); then, if such a one send a messenger to the Bhikkhus, saying, "Let their reverences come hither, I will give a gift for the rainy season " (vassavasikazrc ; per- haps, " such a gift as the laity are wont to give to the Bhikkhus who have spent the vassa among them") —that is an a&£eka-£ivaraw' (Minayeff, 82, 83). A/£#aya is an immediate, threatening, danger : compare the expression c donatio mortis causa.' ' Special robe ' is, no doubt, an inadequate rendering ; but we have chosen it in refer- ence to the special circumstances under which the donation is made, and in default of a better translation. Compare the 85th Pa&ttiya.
The Kattika-temasi-pu^ama is, according to the Vibhahga
(Minayeff, p. 82), the close of the Pavara/za, the ceremony at the
end of Vassa (see below, Book IV).
The robe time is the time when the robes were settled. The Vibhahga says, ' Robe time is, if the robes have not been laid out to dry (see the note to the first rule in this division of the Pati- mokkha), the last month of the rains; if they have, it is five months/
3<3 PATIMOKKHA.
Should he keep it beyond that — that is a Paiittiya offence involving forfeiture.
29. When vassa is completed up to the full
moon in Kattika1 in case a Bhikkhu, who is dwell-
ing in a place belonging to the class of those forest
dwellings which are held to be insecure and
dangerous, should desire to do so, he may leave
one or other of his three robes in a hut inside a
village, and if there is any ground for that Bhikkhu
being separated from that robe, he may be separated
from it up to the sixth night. Should he separate
himself from it more than that, except by permission
from the Bhikkhus — that is a Paiittiya offence in-
volving forfeiture.
30. Whatsoever Bhikkhu shall cause to be diverted
to himself any benefit already dedicated to the Sa^-
gha — that is a Pa/Httiya offence involving forfeiture.
Here ends the third section, the ' Bowl-section/