The Patimokkha

¹THE WORDS OF DISBURDENMENT. Reverence to the Blessed One, the Holy One, the Fully Enlightened One. nidAna . Introduction. May the Chapter , reverend Sirs, hear me! To-day is the sacred day (of the full, or new, moon), the fifteenth day of the half-month . If it be convenient to the Chapter, let the Chapter hold Upo- satha, let it repeat the Patimokkha. How is it with respect to the necessary preliminaries to a meeting of the Order? Let the reverend brethren announce their purity , and I will rehearse the Patimokkha! We all gladly give ear and do attend 5 ! 1 The whole of this Introduction, with the ancient commentary upon it (referred to above, in the Introduction), recurs in the Maha- vagga II, 3, where further notes will be found. The previous chapter in Dickson entitled the PuX’/Mavissaana is not part of the ancient text of the Patimokkha. 2 Sawgho; of course not the whole Order, but those members then present, spoken of collectively. 3 Uposatho pa««araso. See below, Mahavagga, Book II, and especially chap. 14. 4 That is, their freedom from any of those disabilities which are declared below, Book II, to incapacitate a member of the Order from assembling at a formal meeting on the Uposatha day. 5 On sabbe ’va santa compare ubho ’va santa in the ninth Nissaggiya, and the Old Commentary loc. cit. ['3l ® 2 Whosoever have incurred a fault, let him declare it! If no fault have been incurred it is meet to keep silence! Now, venerable Sirs, it is by your silence, that I shall know whether you are pure. As to each one question put there must be an answer, so, in such a meeting as this, each question is put 1 as many as three times. Then if any Bhikkhu, when it has been three times put, knowingly omit to declare a fault incurred, he is guilty of uttering a conscious lie. Venerable Sirs, the uttering of a deliberate lie has been declared by the Blessed One to be a condition hurtful (to spiritual progress) 2 . Therefore a fault, if there be one, should be declared by that Bhikkhu who remembers it, and desires to be cleansed therefrom. For a fault, when declared, shall be light to him. Venerable Sirs, the Introduction is now recited. Thus do I question you, venerable Sirs, ‘Are you pure in this matter ? ’ A second time do I question you, ‘Are you pure in this matter ?’ A third time do I question you, ‘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 Introduction. 1 The spelling of the Pali word in the text should be anus- slvita m, and so below, anussaviyam&ne. By ‘the text’ we refer throughout to Mr. Dickson’s very careful edition, all the necessary corrections in which—they are mostly only misprints— will be noticed in the following notes. 2 See Mahavagga II, 3, 7. PARAGIKA DHAMMA. 3 pArAikA dhammA. The Paragika Rules . Here these four Rules, concerning those acts which bring about Defeat , come into recitation, x. Whatsoever Bhikkhu who has taken upon 1 The whole of the following portion of the Palimokkha, together with the ancient commentary upon it, is contained in the first book of the Vibhanga, also called the Piragikaztt. Dickson translates throughout Dhamma by ‘offences.’ He is no doubt right in taking the word, not in its ordinary sense of condition or quality, but in a more strictly technical, legal, sense. ‘ Offences ’ is however not the right direction in which to limit the general sense. Dhammd must here be ‘Rules,’ in accordance with the passages quoted in our Introduction, pp. xxviii-xxx. 2 Childers (sub voce) follows Burnous (Introduction, &c., p. 301) in deriving the word Pafflgika from AG with para prefixed, taking that compound in the sense of ‘ to expel.’ Dickson’s translation ‘ deadly sin ’ rests upon the same basis. The Buddhist commentators refer the word to the passive of Gl with para prefixed, in the sense of ‘ to suffer defeat.’ So the Samanta-Pasadika: PSrSgiko hotlti paragito paragayaw apanno. Now the root AG belongs to the Vedic dialect only, and is not met with in any Buddhist expressions, and even in the Vedas it does not occur with para prefixed. The Buddhist forms of speech have quite different and settled terms with which to convey the idea of expulsion. On the other hand, there was a considerable group of words in use in the Buddhist community with which paragika stands in close connection: paragi, ‘to suffer defeat;’ paragita, ‘defeated;’ paragaya,‘defeat.’ We cannot therefore but think that the native commentators are right in associating paragika also with this group, and that the word really means ‘ involving defeat.’ This may mean specifically defeat in the struggle with M&ra the Evil One; but more probably defeat in the struggle against evil generally, defeat in the effort to accomplish the object for which the Bhikkhu entered the Order, in the effort to reach the ‘ supreme goal’ of Arahatship. B 2 4 himself the Bhikkhus’ system of self-training and rule of life, and has not thereafter withdrawn from the training, or declared his weakness, shall have carnal knowledge of any one, down even to an animal, he has fallen into defeat, he is no longer in communion h

²Whatsoever Bhikkhu shall take, from village or from wood, anything not given—what men call ‘ theft 2 ’—in such manner of taking as kings would seize the thief for, and slay, or bind, or banish him, saying, ‘ Thou art a thief, thou art stupid, thou art a fool, thou art dishonest,’— the Bhikkhu who in that manner takes the thing not given, he, too, has fallen into defeat, he is no longer in communion.

³Whatsoever Bhikkhu shall knowingly deprive of life a human being, or shall seek out an assassin against a human being, or shall utter the praises of death, or incite another to self-destruction, saying, ‘Ho! my friend! what good do you get from this sinful, wretched life ? death is better to thee than life!’—if, so thinking, and with such an aim, he, by various argument, utter the praises of death or incite another to self-destruction—he, too, is fallen into defeat, he is no longer in communion . 1 ‘ Declared his weakness ’ refers to the permission (on the ground that it was better to leave the Order than to burn) for a Bhikkhu to acknowledge himself unfit for the discipline, and throw off the robe. ‘ Withdrawn from the training ’ is the formal expression for thus throwing off the Robes. See below, Maha- vagga II, 22, 3. On sikkhasaivam, which is by no means only ‘Rules of the Order,’ see the Vibhanga (Par. I, 8, 1). 2 The Vibhanga (PSr. II, 3) takes theyya-sa#zkhataw as meaning ‘ with dishonest intent.’ 3 The deviations here from Mr. Dickson’s version will, we hope, justify themselves. There is no commentary on haraka, though PARAGIKA DHAMMA. 5

⁴Whatsoever Bhikkhu, without being clearly conscious of extraordinary qualities, shall give out regarding himself that insight into the knowledge of the noble ones has been accomplished, saying, ‘Thus do I know,’ ‘Thus do I perceive:’ and at some subsequent time whether on being pressed, or without being pressed, he, feeling guilty, shall be desirous of being cleansed from his fault, and shall say, ‘ Brethren! when I knew not, I said that I knew; when I saw not, I said that I saw—telling a fruitless falsehood ; ’ then, unless he so spake through undue confidence he, too, has fallen into defeat, he is no longer in communion . Venerable Sirs, the four Conditions of Defeat have been recited, of which when a Bhikkhu has fallen into one or other, he is no longer allowed to be in co-residence with the Bhikkhus. As before, so afterwards, he is defeated, he is not in communion . the Vibhanga (Par. Ill, 3, 1) explains the different kinds of Sattha. Papaka must be ‘ sinful,’ not merely ‘poor;’ the suggestion is ‘ by destroying your life you will escape from the possibility of sinning.’ 1 The extraordinary qualities (literally, ‘superhuman qualities’) are defined to be the Vimokkhas, Samadhis, the Samapattis, the -Vawa- dassana, the having experienced the Noble Path, and having realised the Fruit thereof; that is to say, Arahatship and the highest forms of spiritual emotion and intelligence which can accompany Arahatship. They are in fact, therefore, superhuman only in the sense of extraordinary ; as it is precisely human beings, and only human beings, who were supposed to be able to acquire these qualities. Ud Ah&kk a, ‘ Self-righteousness,’ is also the last but one of the ten Sawyoanas, or ‘Fetters/ which the Arahat has to break. 2 The sentences which follow in the text, but are not here translated, and in which it is declared that all the following portions of the Patimokkha have already been heard, do not occur in the Vibhanga. They are not part of the Patimokkha; but only the 6 In respect of them I ask the venerable ones, ‘ Are you pure in this matter ? ’ A second time I ask, 1 Are you pure in this matter ? ’ A third time I ask, ‘ 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 Pdrdikas. form to be used, when the Patimokkha cannot be recited in full, and all the remaining Rules are to be omitted. According to Maha- vagga II, 15, i, 4 this abridged recital may be used in certain cases of danger. On Yatha pure tatha pa/’/Yra. there is no explanation in the Old Commentary. The phrase probably means that the Bhikkhu is irrevocably defeated. He must remain for ever in the condition (of permanent exclusion from the Order) into which he has brought himself. SAMGHADISESA DHAMMA. 7 sajghAdisesA dhammA. Rules which require, as well in their earlier AS IN THEIR LATER STAGES, FORMAL MEETINGS of the Order . Here, venerable Sirs, the thirteen matters, which, as well in their earlier as in their later stages, require formal meetings of the Order, come into recitation.

⁵The emission of semen by design, except by a person sleeping, is a Sawghadisesa.

⁶Whatsoever Bhikkhu, being degraded , shall, with perverted 3 mind, come into bodily contact with a woman, by taking hold of her hand, or by taking hold of her hair, or by touching any part of her body— that is a Sawghadisesa.

⁷Whatsoever Bhikkhu, being degraded, shall, with perverted mind, address a woman with wicked words, exciting to passion as those of a young man to a maid—that is a Sawghadisesa . 1 The expression is curious, but the authorities given by Childers (sub voce) are decisive as to its meaning. Whereas the Paraika offences were dealt with in one meeting of the Order, these thirteen offences gave rise to the various Sawghakammas (formal resolutions or proceedings at meetings of the Order), which are explained in detail in the third Khandhaka of the ATullavagga. The text of, and the ancient commentary on this portion of the Patimokkha will be found in the Vibhanga in the Book on the SawgMdisesas. 2 Otinno, literally, ‘having gone down,’ which the old commentator in the Vibhanga explains as ‘lustfully, or with a mind bound by desire.’ Our word ‘degraded’ has often a very similar connotation. 3 Vipariwatena, literally, ‘changed;’ here ‘changed for the worse.’ Compare Maha-sudassana Sutta II, 39, and the Old Comment at Minayeff, p. 64. * Compare the second Aniyata. 8

⁸Whatsoever Bhikkhu, being degraded, shall, with perverted mind, magnify, in the hearing of a woman, ministration to himself 1 (by saying), ‘This, Sister, would be the noblest of ministrations, that to so righteous and exalted a religious person as myself you should ministrate by that act,’ (meaning) sexual intercourse—that is a Sazghadisesa.

⁹Whatsoever Bhikkhu shall act as a go-between for a woman to a man, or for a man to a woman, or for a wife, or for a paramour, or even for a harlot— that is a Sawghidisesa.

¹⁰A Bhikkhu who, begging (the materials) together, is having a hut put up for his own use, to belong to no one (else), must have it made of due measurement. And herein this is the measurement— in length twelve spans according to the accepted span , in breadth seven spans (measured) inside. 1 Attakamapilriiariya, perhaps ‘to his lusts;’ but we follow the old commentator. 2 Sugata-vidatthiya. Dickson translates ‘of the span of Buddha,’ Sugata being one of the many epithets applied to the Buddha in poetry, or poetical prose. Mr. James D’Alwis in the Ceylon Asiatic Society’s Journal for 1874 has a long article to show that this cannot be the correct meaning of the word ‘ Sugata’ in this connection; and we think he is right, though his discussion as to what it does mean (evidently more than a simple span) seems to lead to no certain conclusion. The older Ceylon commentators take the expression as being equal to one and a half carpenter’s cubits, a ‘carpenter’s cubit’ (Sinhalese WWu-riyana) being two ordinary cubits, so that ‘ the Buddha’s span' (as they translate it) would be four feet and a half! But the Bhikkhus of the present day in Ceylon take it to be equal to the length of the supposed foot-print of the Buddha on Adam’s Peak; that is, four ordinary cubits, or six feet. See Dickson’s note; and compare Nissaggiya 15, and Pa&ttiya 87-92. There is no comment on the phrase in the Old Commentary samghadisesA dhamma. 9 The Bhikkhus must be brought to the place to approve the site ; and those Bhikkhus shall approve a site free from danger , and with an open space around it . If a Bhikkhu shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to approve the site, or shall exceed the (due) measure—that is a Saghhdisesa.

¹¹A Bhikkhu who is having a large 3 residence made for his own use, and to belong (also) to others, shall bring the Bhikkhus to the place to approve the site; and those Bhikkhus shall approve a site free from danger, and with an open space around it. If a Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site—that is a Sawghhdisesa.

¹²Whatsoever Bhikkhu , in harshness, malice, or anger, shall harass (another) Bhikkhu by a groundless (charge of having committed) a Pctraoika offence, thinking to himself, ‘ Perchance I may (thus) get him to fall from this religious life 6 ’—and then at some later time, either when he is pressed, or without his being pressed, the case turns out to be groundless, which is especially curious if the word Sugata meant ( the Buddha’s,’ that is to say, the Buddha’s span, when that work was composed. 1 That is, either to living creatures (birds, ants, and so on) by clearing the site; or to the future resident after it is built. See the old commentator’s note on Sarambha at Minayeff, p. 71. 2 ‘ Sufficient for a cart drawn by a yoke of oxen to pass round it,’ according to the old commentator. 3 Mahallaka. Compare iTullavagga VI, 11, 1, 4 In the text read, of course, Bhikkhu, not Bhikkhu. 6 I. e. to throw off the robes, to leave the Order. xo and the Bhikkhu confesses his malice J —that is a Sawghadisesa.

¹³Whatsoever Bhikkhu, in harshness, malice, or anger, shall harass another Bhikkhu by a groundless charge of having committed a Par&tfika offence, supporting himself by some point or other of no importance in a case that really rests on something of a different kind; thinking to himself, ‘ Perchance I may thus get him to fall from this religious life ’ —and then at some later time, either when he is pressed, or without his being pressed, the case turns out to rest on something of a different kind, and that Bhikkhu confesses his malice—that is a Sa^- ghidisesa 2 * * * * * .

¹⁴Whatsoever Bhikkhu shall go about to cause division in a community 8 that is at union, or shall persist in calling attention to some matter calculated to cause division, that Bhikkhu should thus be addressed by the Bhikkhus: ‘ Sir, go not about to cause division in a community that is at union;’ or, 1 Persist not in calling attention to a matter calculated to cause division ‘ Be, Sir, at one with the community, for the community, being at unity, in harmony, without dispute, dwells pleasantly under 1 Do saw was probably meant here to refer to the do so at the beginning of the rule. 2 For instance, the Bhikkhu has seen that A, who is a Khattiya, has committed some offence. He says either that he has seen a Khattiya commit that offence, and thus harasses an innocent person; or he says that A has committed a Paragika offence, whereas the offence is of a lesser nature. For ^aveyyan in the text read Mveyyan. 8 Sawgha; that is, the company of the Brethren dwelling in one place, or in one district. SAMGIIADISESA DHAMMA. II one authority .’ 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. 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 Sawgh&disesa.

¹⁵Now if other Bhikkhus, one, or two, or three, become adherents of that Bhikkhu, and raise their voices on his side; if they should say thus: ‘ Say not, Sirs, anything against that Bhikkhu! That Bhikkhu both speaks according to the Dhamma, and he speaks according to the Vinaya; it is our wish, too, and desire, that he adopts, and gives expression to; and he speaks, knowing that what he says appears to us also to be right: ’—then let those Bhikkhus be addressed by the Bhikkhus thus: ‘ Say not so, Sirs! That Bhikkhu speaks not according to the Dhamma, neither does he speak according to the Vinaya. Let not, Sirs, the causing of division in the community be pleasing to you! Be, Sirs, at one with the community! for the community, being at unity, in harmony, without dispute, dwells pleasantly under one discipline.’ If those Bhikkhus, when they have thus been spoken to by the Bhikkhus, should persist as before, those Bhikkhus should be 1 Ekuddeso; that is, the authority of the rules recited in the 2 Samanubhasitabbo. We think‘admonish’is nottoo strong a rendering of this term; and not inconsistent with the equality of the fraternity, as the admonition comes from the united body. The preposition sam need not imply a Sawghakamma, which appears to have been necessary only after the Sawghadisesa offence had been completed. We occasionally render the word by ‘ adjure.’ 12 (formally) adjured by the Bhikkhus, as a body, even to the third time, to the end that they abandon that course. If, while being so adjured, up to the third time, they abandon that course, it is well: if they abandon it not—that is a Sa7^gha- disesa.

¹⁶Should a Bhikkhu refuse to listen to what is said to him*; and when spoken to by the Bhikkhus, in accordance with the Dhamma 1 2 , touching the precepts handed down in the body of recited law , will allow nothing to be said to him (objecting), ‘Say nothing to me, Sirs, either good or bad: and I will say nothing, either good or bad, to you. Be good enough, Sirs, to refrain from speaking to me!’—then let that Bhikkhu be addressed by the Bhikkhus thus: ‘ Do not, Sir, make yourself a person who cannot be spoken to: make yourself rather, Sir, a person to whom we can speak. Speak to the Bhikkhus, Sir, in accordance with the Dhamma; and the Bhikkhus, Sir, will speak in accordance with the Dhamma to you. For thus has the church 4 of the Blessed One grown large; that is to say, by mutual converse, and by mutual help .’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be 1 Dubbaois not ‘unruly,’ as Dickson has, following Childers, who gives ‘abusive, unruly, violent.’ It means rather ‘difficult to reason with, averse to instruction.’ Compare (?ataka ,151, 152. 2 Sahadhammikaw, which is here adverbial; and where the Dhamma refers to the Rules, as is pointed out in the Introduction. 3 Uddesa-pariyapannesu; uddesa being here practically the same as Patimokkha. 4 Parisa, ‘the retinue, the followers, the adherents,’ referring here to the Sawgha only. 5 In the text read vu//^apanena. SAilGHADISESA DHAMMA. 13 (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a Sawzghadisesa.

¹⁷Should a Bhikkhu dwell near a certain village or town, leading a life hurtful to the laity, and devoted to evil, (so that) his evil deeds are seen and heard, and the families led astray by him are seen and heard, let that Bhikkhu be spoken to by the Bhikkhus thus: ‘Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard; and families are seen and heard to be led astray by you. Be so good, Sir, as to depart from this residence; you have dwelt here, Sir, long enough.’ If, when that Bhikkhu is thus addressed by the Bhikkhus he should answer the Bhikkhus thus : ‘ The Bhikkhus are walking in longing, the Bhikkhus are walking in malice, the Bhikkhus are walking in delusion, the Bhikkhus are walking in fear; and, for a fault of a like nature, they send some away, and some they send not away :’—then that Bhikkhu should be spoken to by the Bhikkhus thus: 1 Say not so, Sir! The Bhikkhus walk not in longing, the Bhikkhus walk not in malice, the Bhikkhus walk not in delusion, the Bhikkhus walk not in fear; and they send not some away, for a fault of a like nature, while they send others not away. Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard, and families are seen and heard, Sir, to be led astray by you. Be so good, Sir, as to depart from this residence ; you have dwelt 1 On the use of PabMeti in this sense comp, the 2nd Par. 14 here, Sir, long enough.’ If that Bhikkhu, when thus spoken to by the Bhikkhus should persist as before, that Bhikkhu should be (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a Sawghadisesa. Venerable Sirs, the thirteen matters which require, as well in their earlier as in their later stages, formal meetings of the Order, have been recited; nine which become offences at once, and four which are not completed until the third admonition. If a Bhikkhu have committed either one or other of these , for as many days as he knowingly conceals his sin, for so many days must that Bhikkhu, even against his will, remain in probation . When the probation is over, that Bhikkhu must, for six further days, undergo the Minatta discipline 3 (Penance). When the Penance has been removed, that Bhikkhu must be reinstated in some place where the community of the Bhikkhus forms a body of twenty. If a community of Bhikkhus forming a body of less than twenty, even by one, should reinstate that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case. 1 Literally, ‘ of which.’ In the text there should be no full stop after yavatatiyaki. 2 On the regulations respecting Pari vis a (Probation), see Aulla- vagga II, 1-3. 3 On the regulations respecting Minatta (Penance), see iTulla- vagga II, 6-8. SAiWGHADISESA DHAMMA. 5 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 Sawgh&disesas. i aniyatA dhammA 1 . Rules regarding Undetermined Matters. Here, venerable Sirs, the two Rules regarding undetermined matters come into recitation.

¹⁸Whatsoever Bhikkhu shall take a seat with a woman, one man with one woman, in secret, on a secluded seat, suitable 2 (for sexual intercourse); and if a believing woman, trustworthy of speech, who has seen (them so), shall lay it to his charge under one or other of three Rules, either under the Para- ^ika , or under the Sawghadisesa , or under the Pa- /fittiya 5 Rules:—let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a Paraika, or for a Sawghadisesa, or for a Pi/§ittiya; or let that Bhikkhu be dealt with under that one of those three Rules under which the believing woman, trustworthy in speech, shall lay it to his charge. This rule relates to a matter undetermined.

¹⁹And furthermore, even if the seat be not secluded, and not convenient (for sexual intercourse), but be convenient for addressing a woman with wicked words , then whatsoever Bhikkhu shall take 1 The whole of the following portion of the Patimokkha, together with the Old Commentary on it, recurs in the Vibhanga, Book III. 2 Alawkammaniye, an expression found only in this passage. The Vibhanga interprets it as above (Aniyata I, 2, i). 3 The ist Paragika. 4 The 2nd SawgMdisesa. 6 Pa&ttiya 44, 45; and compare also 7, 27. 6 Compare the 3rd Sawghadisesa, and probably the 4th is also referred to. ANIYATA DHAMMA. 17 a seat with a woman, one man with one woman, in secret, on such a seat, and a believing woman, trustworthy in speech, who has seen (them so), shall lay it to his charge under one or other of two Rules, either under the Sawgh&disesa, or under the Paiit- tiya Rule—let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a Sawghidisesa, or for a Piittiya; or let that Bhikkhu be dealt with under that one of those two Rules under which the believing woman, trustworthy in speech, shall lay it to his charge. This rule relates to a matter undetermined. Venerable Sirs, the two Rules regarding uncertain matters 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 Aniyatas. i PATIMOKKIIA. nissaggiyA pAatittiyA dhammA. PAinTTiYA Rules involving Forfeiture. Here, venerable Sirs, the thirty Paiittiya Rules involving forfeiture come into recitation. i. When the robes have been settled, when the Kalina has been taken up by the Bhikkhu, an extra robe may be kept up to the end of a period of ten days. To him who goes beyond that there is a Pafittiya offence involving forfeiture . 1 The following Rules, most of which have long ago fallen into abeyance, depend in great measure upon communistic customs of the ancient Fraternity, which are now somewhat difficult to understand. The following explanation of this rule, and more especially of the first few words of it, is therefore submitted with diffidence. At the end of the Yassa period (see below, Mahivagga, Books III and VII) the Sawgha, or community of brethren in any place, was accustomed to give over to some one of the Bhikkhus such store of robes (KaMina-dussa) as it possessed; and it should here be observed that no Bhikkhu had a separate personal ownership over his robes, though nominally given to him for his own use, and really his own subject to the rules, they were, technically speaking, the property of the whole Sawgha (that is, here, of the Order as a whole, not of the community residing together at that place). The Bhikkhu above referred to then spread the store of robes out to dry (suriye attharati); and afterwards satisfied out of it the wants of any brother whose robes, through the dampness of the season or other causes, had become spoiled. Meanwhile, each of the Bhikkhus had, of course, to wear something—it being one of the points most frequently insisted upon that a Bhikkhu should be decently clad, in direct contradiction to certain then popular views as to the sanctity of nakedness—but, during the interval, some of the rules about the robes were temporarily relaxed. Now the Mahavagga (VII, i, 7) gives eight reasons by which the Ka/^ina license would be extinguished for any one particular Bhikkhu alone—as it would be for the community at that place NISSAGGIYA PAtflTTIYA DHAMMA. 19

²⁰When the robes have been settled, after the taking up of the Ka//dna by the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission of the Bhikkhus — that is a Paiittiya offence involving forfeiture . by the formal ‘taking up of the store of robes’ (KaMinuddhara or KaZnnassa ubbh&ra);—and with it that Bhikkhu’s claim to a share in the common store. These eight reasons are merely eight ways in which that particular Bhikkhu’s wants are already amply supplied; and the necessity, in his case, for a relaxation of the rules no longer exists. One of these reasons is that his set of robes is settled or done for B’ivara m niMita»;); which, according to the old commentator on our rule here, means that his set has been made, or spoiled, or destroyed, or burnt, or that his hope of receiving one from the laity has been disappointed (niZZita&varasmin ti iivara m kata m va hoti ns.tlha.rn va Vinattham va Aa.ddha.rn va ^lvarasd va upa/£Minna, according to which the Scholion in Dickson’s note must be corrected). In each of these cases his wants are already supplied by the set of robes he has retained for wear during the process of drying : only the case of those Bhikkhus remains to be settled who have not had new robes made, and whose old ones were still good enough to wear during that process. After the KaZnnuddhara, either particular or general, no Bhikkhu can retain for his own use an atireka-^ivara, a spare robe. He must give it up to any brother who has need of it. As to the 1 ten days,’ the Sutta Vibhanga has the following story. Ananda, after the KaZfinuddhara, has a spare robe. He wants to give it to Sariputta; but the latter is in Saketa, and is not expected back till the ninth or tenth day. So the Buddha, to meet such cases, establishes the rule that the spare robe may be kept up to the tenth day. The words ‘ a Paiittiya offence involving forfeiture,’ repeated at the end of each of the Nissaggiyas, are intended to mean that that offence involves, firstly, all that a Paiittiya involves; and secondly, forfeiture. 1 To this Rule there is the following story in the Sutta Vibhanga. Certain Bhikkhus left their robes in charge of the other Bhikkhus, C 2 20

²¹When the robes have been settled, when the K a Mina has been taken up by the Bhikkhu, if a set of robes should be offered to a Bhikkhu out of season, it may be accepted by that Bhikkhu, should he so wish. But when he has accepted it, it must be made up at once; and if it be not sufficient for him, it maybe kept up to the end of a month by that Bhikkhu should he have any hope that the deficiency may be supplied. If he keep it beyond that time, even if there be hope of (the deficiency) being supplied— that is a Pafdttiya offence requiring forfeiture.

²²Whatsoever Bhikkhu shall have his soiled robe 1 washed, or dyed, or beaten by a Bhikkhunf (sister) 2 who is not related to him—that is a Panttiya offence involving forfeiture .

²³Whatsoever Bhikkhu shall receive a robe from the hands of a Bhikkhunf not related to him, except in exchange—that is a Paidttiya offence involving forfeiture.

²⁴Whatsoever Bhikkhu shall ask a householder, or a householder’s wife , not being related to him, and went on a journey. The robes, being laid by for a long time, became spoilt. The Buddha thereupon forbad a Bhikkhu, under the circumstances stated in this Rule, to separate himself from his robes (ti-^ivara). As regards the permission we have the story that a sick Bhikkhu was invited home that his friends might nurse him. He answers, ‘ The Blessed One has forbidden us to separate ourselves from our robes. I am sick, and unable to travel in my robes.’ Then the Blessed One allows a sick brother to obtain leave to dispense with the Rule. 1 Literally, ‘an old robe,’ which the Vibhanga (Nissaggiya IV, 2,1) explains as one that has been once worn. a And so, frequently, below. 3 Compare the 17th Nissaggiya. 4 Householder is here gahapati; that is, pater familias. See Rh. D.’s note on Maha-sudassana Sutta I, 41. NISSAGGIYA PAA'ITTIYA DHAMMA. 21 for a robe, except at the right season—that is a Paiittiya offence involving forfeiture. Here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.

²⁵If the householder, or the householder’s wife, should offer him a choice 1 from (the materials for) many robes, that Bhikkhu may have robes made out of it up to the (due portion of) inner and outer robes. If he has robes made beyond this limit—that is a Ph/’ittiya offence involving forfeiture.

²⁶In case the value in barter of a set of robes has been laid by, for a particular Bhikkhu, by a householder who is not a relative of his, or a householder’s lady, with the intention ‘ I will get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu —in that case, 1 One MS. of the Vibhahga reads abhihauw; but another reads abhiha///$u»2, as does Minayeff; while the Samanta-Pasadika makes it equal to abhiharituwz. The right reading is probably abhiha/^uw. In any case, the unusual form and grammatical construction throw some doubt on the exact meaning of the phrase. The Samanta-Pasadika, which explains it philologically as just mentioned, goes on in the next words to explain it syntactically as abhiharitva, which it refers to the subject of pavareyya, and states could be done either actually, or by words. Dickson’s rendering, ‘ arrange to supply him,’ does not accurately convey the force of pavareyya; but the right rendering may be ‘should offer to bring forth for him (whatever he chose) from (amongst the material for) many robes.’ The only possible alternative is 1 should make him an offer to take whatever he chose from amongst the material for many robes.’ Compare the 34th Pa&ttiya. Santar-uttara-paramawi is meant, according to the Vibhahga, to imply ‘ to the extent of one inner, and one outer robebut we preserve the ambiguity of the text. 22 if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, 1 It would be well, Sir, to get in exchange such and such a sort of robe with that robe- fund to clothe me with;’ desiring something fine— that is a Pafittiya offence involving forfeiture .

²⁷In case two persons, householders or householders’ ladies, have each laid by for a particular Bhikkhu the value in barter of a set of robes, with the intention, ‘ We will each get a set of robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu :’—in that case, if that Bhikkhu, before the offer has been made to him, go and give directions as to the make of the robe, saying, ‘ It would be well, Sirs, to get in exchange, with the value in barter you have each laid by, such and such a sort of robe to clothe me with, the two becoming one:’ desiring something fine—that is a Pa/£ittiya offence involving forfeiture.

²⁸In case a Raa, or a Khattiya, or a Brahman, or a Gahapati should send by messenger, for a particular Bhikkhu, the value in barter of a set of robes, saying, ‘ Get a set of robes in exchange for this robe-fund, and provide a dress for such and such a Bhikkhu!’ if then that messenger should go to that Bhikkhu and say, ‘ I have brought, Sir, this robe-fund for your reverence. May your reverence 1 Both Dickson and Childers have gone too far in rendering ^etapetva by ‘purchase.’ The Samanta-Pasadika (Minayeff, 78) explains it by parivattetva. So Rh. D., ‘Ancient Coins and Measures of Ceylon,’ p. 6. In the text read Ket a pan am (compare KaMyana, p.322 of Senart’s edition); and it should not be rendered ‘ money; ’ see Rh. D., loc. cit. The ‘ Robe-fund’ consisted of things for barter. In the text the va after amlatakassa should be omitted. NISSAGGIYA pijSTITTIYi DHAMMA. 23 accept the robe-fund!’ let then that monk answer that messenger thus : ‘ We do not, my friend, accept the value in barter for a set of robes; but we may accept a set of robes, at the right time, and of the suitable kind.’ If then that messenger shall answer that Bhikkhu thus : ‘ Has then your reverence a person who attends (to such matters for you)?’ then, Bhikkhus \ let the Bhikkhu, to whom the robes are to belong, point out, as his agent, the man who keeps the drama in order , or some believer, saying, ‘ This man, my friend, is the Bhikkhus’ agent.’ If then that messenger, when he has made an appointment with that agent, shall come to that Bhikkhu, and say, ‘ I have made an appointment, Sir, with that agent whom your reverence pointed out. Let your reverence come, and he will clothe you with the set of robes betimes!’ then, Bhikkhus , let that Bhikkhu, to whom the set of robes is to belong, go to the agent and warn him and remind him two or three times, saying, ‘ Sir, I have need of a set of robes!’ If, while so warning and reminding 3 two or three times, he should succeed in obtaining 1 This word of address is most noteworthy as standing quite isolated in the Patimokkha. It must be meant as an address by the Buddha himself to the Brethren; for, if it were the address of the Bhikkhu reciting the Patimokkha, the expression used would necessarily be ayasmanto, as in the closing words of each chapter, or other words to that effect. That it should have been left in is a striking proof of the faithfulness with which the Patimokkha has been preserved. Is it a survival of some form of words older even than the Patimokkha ? or is it merely an ancient blunder ? 2 The Ir&ma is, literally, the grove or pleasure-ground in which the monks’ residence stood; but it had probably before this already come to include the residence, or vihara, itself. 3 In the text read ^odayamano, sarayamano; the medial participle with active sense, as often. 24 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 matter . 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 obtaining them—that is a Paittiya offence involving forfeiture. (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 reverences, of your own, that your own go not to ruin !’ This is the proper course in that case . Here ends the first section, the ‘ Robe-section.’ ix. Whatsoever Bhikkhu shall have a rug or mat made with silk in it—-that is a Piittiya offence involving forfeiture . 1 In the text read Makkhattuparamaw. 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?«ghadisesa, and further below in the 22nd Nissaggiya, where the same phrase occurs, Mr. Dickson takes it to mean, ‘ This is the way to Nirvawa.’ We are unable to see any foundation for such a rendering. 8 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 PAXITTIYA DHAMMA. 25

²⁹Whatsoever Bhikkhu shall have a rug or mat made of pure black wool of goats’ hair 1 —that is a Pafittiya offence involving forfeiture.

³⁰In 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 PiC 7 ittiya offence involving forfeiture .

³¹When 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 Paiittiya offence involving forfeiture.

³²When 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 Vibhanga says that kSaka is of two kinds, either ^•itiya kaaka or raana-kaaka; 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 unfashionable. 3 Regarding this permission the Vibhanga 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 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 Paiittiya offence involving forfeiture.

³³In case a Bhikkhu should get some goats’ wool whilst he is on a journey , 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 . Should he carry it further than that, even if there are no porters—that is a Pafittiya offence involving forfeiture.

³⁴Whatsoever Bhikkhu shall get goats’ wool washed, or dyed, or combed out by a Bhikkhunl who is not related to him—that is a Pafittiya offence involving forfeiture .

³⁵Whatsoever 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 Pafittiya offence involving forfeiture. 1 Addhana-magga-paipanno; which the KankM 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 Yoanas; a yoana being a trifle under eight miles. See Rh. D., ‘Ancient Coins and Measures’ &c., pp. 16, 17. 3 Compare the 4th Nissaggiya. 4 Upanikkhittam va sadiyeyya; which cannot possibly mean ‘ if he thinks to appropriate money entrusted to him,’ as Mr. Dickson 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 gaa 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 Sawzgha; and whatever is bought is the common property of all the Sawzgha, save the guilty Bhikkhu. Should the layman object to undertake the NISSAGGIyA PAATITTIYA DHAMMA. 27

³⁶Whatsoever Bhikkhu shall engage in any one of the various transactions in which silver is used— that is a Paiittiya offence involving forfeiture.

³⁷Whatsoever Bhikkhu shall engage in any one of the various kinds of buying and selling—that is a Pai?ittiya offence involving forfeiture. End of the second section, the ‘ Silk-section.’

³⁸A spare bowl maybe kept up to the limit of ten days. To him who exceeds that there is a Pa/£ittiya offence involving forfeiture.

³⁹Whatsoever 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.

⁴⁰Now 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 PAHttiya 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 ‘Bullion-remover’ (Rupiya- ^MaaWaka), and he is to go and throw it away somewhere, ‘ani- mittaw katva,’ (without making any mark at the place!) 28

⁴¹When 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 Pafittiya offence involving forfeiture.

⁴²Whatsoever Bhikkhu, when he has himself given a set of robes to another Bhikkhu, shall thereafter, being angry or displeased with him, take them away, or get them taken away—that is a Paf’ittiya offence involving forfeiture.

⁴³Whatsoever Bhikkhu shall himself ask for yarn, and have it woven up by weavers into cloth for a set of robes—that is a Paiittiya offence involving forfeiture.

⁴⁴In 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 woven h 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 considerable hesitation. Compare the relation between Sanskrit ota and prota; and between English ‘web’ and ‘woof.’ NISSAGGIYA PAiTITTIYA DHAMMA. 2 9 make it up to you, friends, in some way or other! ’ If that Bhikkhu , having thus spoken, should make it up 2 to them in any way, even by the contents of a begging bowl-—that is a Parittiya offence involving forfeiture.

⁴⁵In case a robe should fall to the lot of a Bhikkhu, as a special gift , ten days before the Kattika-temasa 3 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 . 1 In the text read Eva?l so bhikkhu. 2 Anupadageyya is a double potential. Bahama would be equal to Sanskrit dadyama; and to that a second potential termination has been added. 3 The expression in the Pali is literally ‘ should a special robe come to a Bhikkhu,’&c.; where ‘special robe’ is aMeka-Kva- ra;«, explained in the Samanta-Pasadika (Minayeff, 83) as equal to aWayika-kivarawz. The Vibhanga 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 ” (vassavasikawz; perhaps, “ such a gift as the laity are wont to give to the Bhikkhus who have spent the vassa among them”)—that is an aMeka-£tvaraz»’ (Minayeff, 82, 83). AWaya is an immediate, threatening, danger : compare the expression 1 donatio mortis causa.’ ‘ Special robe ’ is, no doubt, an inadequate rendering; but we have chosen it in reference to the special circumstances under which the donation is made, and in default of a better translation. Compare the 85th Pa&ttiya. The Kattika-tem&si-puwwama is, according to the Vibhanga (Minayeff, p. 82), the close of the Pavarazza, the ceremony at the end of Vassa (see below, Book IV). The robe time is the time when the robes were settled. The Vibhanga 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° Should he keep it beyond that—that is a Pdiittiya offence involving forfeiture.

⁴⁶When vassa is completed up to the full moon in Kattika 1 in case a Bhikkhu, who is dwelling 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 Pafittiya offence involving forfeiture.

⁴⁷Whatsoever Bhikkhu shall cause to be diverted to himself any benefit already dedicated to the Sa m- gha—that is a Paidttiya offence involving forfeiture. Here ends the third section, the ‘ Bowl-section.’ Venerable Sirs, the thirty Piiittiya Rules involving forfeiture have been recited. In respect of them I ask the venerable ones, ‘Are you pure in this matter ?’ 1 This is a different date from that mentioned in the last rule, and one month later. The Vibhanga explains the date here as Kattika-Mtum&sins, whereas the date in Rule 28 is temasinl, and is called by the Samanta-Pasadika (MinayefF, p. 82) paMama- kattika-purcwama. The same distinction is evident, from Mah&vagga IV, 14, 7-11, between Pavaraa and the iTatumasini. But how both these full moons came to be called Kattika is not clear. NISSAGGIYA PAATITTIYA DHAMMA, 31 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 pAa'ittiyA dhammA. The Pax-ittiya 1 Rules. Now here, venerable Sirs, the ninety-two Pa/’ittiya Rules (Rules regarding matters requiring expiation) come into recitation. r. There is Pi/£ittiya in a deliberate lie.

⁴⁸There is Pa/£ittiya in abusive language.

⁴⁹There is PA-£ittiya in slander of a Bhikkhu.

⁵⁰Whatsoever Bhikkhu shall cause one not received into the higher grade (of the Order 2 ) to recite the Dhamma clause by clause 3 —that is a Paittiya.

⁵¹Whatsoever 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 Pdiittiya.

⁵²Whatsoever Bhikkhu shall lie down (to sleep) in the same place with a woman—that is a Padittiya .

⁵³Whatsoever Bhikkhu shall preach the Dhamma, in more than five or six words, to a woman, 1 That is, ‘ requiring repentance.’ Compare the Sanskrit terms Prayajlittika and Prayaritttya. 2 Literally, ‘one who has not received the upasampadt.’ 8 Anupasampanna»2 padaso dhammaw vaeyya. This rule is directed against a wrong method of teaching the Dhamma to a Samawera. See the extracts from the Old Commentary, and from the Samanta-PasidiM, given by Minayeff on p. 84. Read however in the second line osapenti for asapenti; and then go on anvakkharaw nama, rupam anLbfcan ti vuHamano ruppan ti opateti: anuvyaanam nama, rupam anian ti vuWamano vedana amkka. ti sadda m ni/^Mreti, &c. 4 For the text read m&tugamena. PAiTITTIYA DHAMMA. 33 without a man arrived at years of discretion 1 (being present)—that is a Piiittiya.

⁵⁴Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) that the (speaker or any other Bhikkhu) has extraordinary spiritual gifts, even when such is the case 2 — that is a Piiittiya.

⁵⁵Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) of a Bhikkhu having fallen into any grave offence—that is a Pafittiya. xo. Whatsoever Bhikkhu shall dig the ground or have it dug 3 —that is a Pa/'ittiya. Here ends the first section, the ‘Falsehood-section.’

⁵⁶There is Pa/£ittiya in destroying any vegetable.

⁵⁷There is Pafittiya in prevarication, or in wor- rying (the assembled Bhikkhus; for instance, by refusing to answer 4 ). x 3. There is Pa/£ittiya in stirring up ill-will against, in speaking disrespectfully of (any Bhikkhu deputed to any official duty 6 ). 1 Virewu. 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 virewuta at Gataka I, 231. 2 To do so when it was not the case, would be a Paraika. See the 4th Parag-ika, and our note there on the meaning of utta- rimanussa-dhammaw!. 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 Sawgha during an official enquiry. 6 The words in parentheses are supplied from the explanations in the Vibhanga. [>3] D 34

⁵⁸Whatsoever Bhikkhu who has put out, or got another to put out to air, a bedstead, or a chair, or a mat, or a stool , the common property of the Samgha; 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 Pafittiya.

⁵⁹Whatsoever Bhikkhu has put out, or got another to put out, a bedstead in a dwelling-place common to a Samgha ; 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 Pafittiya.

⁶⁰Whatsoever Bhikkhu, in a dwelling-place common to a Samgha, 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 other 2 3 —that is a Pafittiya.

⁶¹Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall drive him out, or get him driven out of a dwelling-place common to a Samgha —that is a Pafittiya.

⁶²Whatsoever Bhikkhu shall hurriedly sit down, or lie down, in the upper story of a dwelling-place common to a Samgha , on a bedstead or chair with removable legs—that is a Pas’ittiya. 1 'Kokkh&m, the meaning of which is not quite clear. The Vibhanga says there are four kinds, made of bark, of usira roots, of mmlga 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, PAJOTTIYA DHAMMA. 35

⁶³In 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 in . Should he go beyond that, even in such a place—that is a Pa/&ittiya.

⁶⁴Whatsoever 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.’

⁶⁵Whatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhuni’s 2 —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 dvittiMSadanassa: 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- parinibb&na Sutta V, 41). The Samanta-PasadiM 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- dhammt. On these see the passages mentioned in the Index appended to the text of the Aullavagga; and on the ova da see Aullavagga 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 samaggt)?” If they say, “ That is so. Sir!” he asks, “Are the eight Garu-dhamm 4 being kept up?” If they say, “ They are, Sir ! ” he is to say, “ That, sisters, is the exhortation 1 ” and so deliver it to them. If they say, “ They are D 2 36

⁶⁶If a Bhikkhu, even when thereto deputed, exhort the Bhikkhuni’s after the sun has set—that is a Paiittiya.

⁶⁷Whatsoever Bhikkhu shall go to the dwelling-place of Bhikkhuni’s, and there exhort the Bhikkhuni’s \ except on the (right) occasion—that is a Paiittiya. Herein this is the right occasion: (to wit), when a Bhikkhuni is ill. This is the right occasion in this passage.

⁶⁸Whatsoever Bhikkhu shall speak thus : ‘ The Bhikkhus exhort the Bhikkhuni's for the sake of gain 2 !’—that is a Pdiittiya.

⁶⁹Whatsoever Bhikkhu shall give a robe to a Bhikkhuni who is not related to him, except in exchange—that is a Paiittiya.

⁷⁰Whatsoever Bhikkhu shall make up a robe, or have it made up, for a Bhikkhuni who is not related to him—that is a Paiittiya.

⁷¹Whatsoever Bhikkhu, by appointment, shall travel along a high road in company with a Bhikkhuni, 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- kaa. 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 Dukkaa. If he preach another Dhamma, when the eight Garu-dhammS have not committed to their charge, he is guilty of a Dukkaa.’ 1 Compare Wullavagga X, 6, 1. 2 Amisa-hetu; that is, in order that the sisters may be induced to supply the preachers with food, medicine, &c. PAiTITTIYA DHAMMA. 37 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.

⁷²Whatsoever Bhikkhu, by appointment, shall go on board the same boat, whether going up stream or down stream, in company with a Bhikkhuni, except for the purpose of crossing over to the other side—that is a PaAttiya.

⁷³Whatsoever 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 Paiittiya.

⁷⁴Whatsoever Bhikkhu shall take a seat, one man with one woman, in company with a Bhikkhuni, in a secret place 2 —that is a Pittiya. Here ends the third section, the ‘ Bhikkhunovada-section.’

⁷⁵A Bhikkhu who is not sick may take one meal at a public rest-house . Should he take more than that—that is a Paiittiya. 1 The introductory story in the Vibhanga is of a Bhikkhu bom in Rag-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 gentleman a meal!’ Then the Bhikkhu was in doubt whether he ought not to refuse it as being Bhikkhuni-paripa£itaz. 2 Compare the Aniyata Dhammi 3 Eko avasatha-pi»<so bhuiig-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

⁷⁶There is Paiittiya in going in a body to receive a meal , 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 great , when a general invitation is given to Samaras . This is right occasion in this passage.

⁷⁷There is Paiittiya in taking food in turn , 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-PasMka on this rule (Minayeff, p. 88) says that a vasatha- pi»(/o is a meal in such an avasatha. 1 On this rule compare jffullavagga VII, 3,13. ‘In a body’ means four or more Bhikkhus going together to the same house. 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 S a m a n a - b h a 11 a - s a m a y o. See the Vibhanga, and the Sa- manta-Pasadika, quoted by Minayeff, pp. 88, 89. ‘ 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 (Bhikkhh . . . n&dhivasenti: /Bvarawz parittaz uppaggati, says the Vibhanga). PAXTTTIYA DHAMMA. 39 robes are being made. This is right occasion in this passage.

⁷⁸In 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 full . I f he should accept more than that—that is a Paf’ittiya. When he has accepted two or three bowls full ’, he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case.

⁷⁹Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating 2 ), shall eat or partake of 3 food that has not been left over , whether hard or soft 5 —that is a Pav&ittiya. 1 In the text read dvittipattapura. The word for sweetmeats, pftva, 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’ (mantha) refers to those rice-cakes, &c., which were usually prepared as provision for a journey. Compare Crataka 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 Vibhanga says here, Abhihauz» pavareyya ’ti yavatakaw ikkhzsi tavatakaw gawhahlti. 2 Pavarito. The Vibhanga says, Pavarito nama asanaw pa»- n&y ati bho^-anaw paimayati hatthapase tk ito abhiharati paikkhepo 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).’ 3 Khfideyya vfi bhuwg-eyya vfi. 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 Khadaniyawz vfi bhoaniyaw va. The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter 40

⁸⁰Whatsoever 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 eats 1 —that is a Ph>6ittiya.

⁸¹Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time 2 — that is a Ph/§ittiya.

⁸²Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by—that is a Pa/£ittiya.

⁸³Whatsoever 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.

⁸⁴Whatsoever 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 Paz&ittiya. _ Here ends the fourth section, the ‘Bhoana-section.’

⁸⁵Whatsoever 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 Bhuttasmiwj paittiya; that is, the offence is completed when the eating has taken place; but the offer alone is not a Paiittiya. So the Vibhanga. 2 After sun-turn. 3 In the text read tani; madhu phattita^. 4 Dantapowa; doubtless the same, perhaps an older expression for, the dantakaMa referred to in Afullavagga V, 31. It is a piece of fragrant root (cinnamon, betel, &c.) about eight inches long. PA.K1TTIYA DHAMMA. 4 ^ hand, give food, whether hard or soft, to an A/£elaka or to a Paribb&^aka or to a Paribbajdka 1 —that is a PaZ’ittiya.

⁸⁶Whatsoever 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 other 2 —that is a Piittiya.

⁸⁷Whatsoever Bhikkhu shall force his way into a house where a meal is going on , and take a seat there—that is a PaC’ittiya. 1 These are the various non-Buddhist religious teachers or devotees, most of whom rejected the Vedas. The Paribbaakas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribbaika is merely the feminine of the last. Aelaka, 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«//zas in the Pali Piakas; and it is not certain whether the Niga«//zas are included in the Afcelakas. 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 Vibhanga 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 sabhoana kula is one where 42

⁸⁸Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place 1 —that is a Pdiittiya.

⁸⁹Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman— that is a Paittiya.

⁹⁰Whatsoever 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 , except on the right occasion—that is a PaC’ittiya. 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 anatikkantS read anikkhanta). Then the Samanta-PasMika, doubtless to justify this suggested implication, makes sabhoana»2 equal to saha ubhohi .ganehi (!); or, in the alternative, to sabhogaw, since ‘the wife is the bhoga of a man still given to passion, and the husband the bhoga of a wife.' The use of Bhoana in any such sense is extremely forced, and was perhaps only suggested by the following rules; but it is just possible we should translate, 1 a household still given to pleasure ’ (compare Aullavagga VIII, 5, 1), or ‘fond of good food’ (compare Milinda Pareha 76). On anupakhaga compare the 16th Paiittiya. 1 Compare the 30th Pa&ttiya, and the two Aniyata DhammS. 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 discomforted. The family devoted to Upananda sent him food for his use; saying it was to be given to the Sawgha, 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. PAiTITTIYA 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.

⁹¹A 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.

⁹²Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient—that is a Pa/^ittiya.

⁹³And 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.

⁹⁴And 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 Paiattiya. End of the fifth section, the ‘Aielaka-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 Magima-Sila, 44

⁹⁵There is PaC’ittiya in the drinking of fermented liquors, or strong drinks .

⁹⁶There is PaSittiya in poking (another person) with the finger.

⁹⁷There is Pai’ittiya in sporting in the water .

⁹⁸There is Paittiya in disrespect .

⁹⁹Whatsoever Bhikkhu shall frighten a Bhik- khu 4 —that is a PaHttiya.

¹⁰⁰Whatsoever Bhikkhu, who is not sick, shall, desiring to warm himself , kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a PaHttiya.

¹⁰¹Whatsoever 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 ‘Buddhist Suttas from the Pali,’ pp. 192, 198). We follow the Vibhanga in the interpretation of the various terms. 1 The Old Commentary (quoted by Minayeff, 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 Vibhanga, 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 (pafwiat- tawz). But compare also Aullavagga VIII, 8,1. 4 In the text read bhiwzsapeyya. 6 H. O.’s MS. reads visibbanapekho. At Mahavagga I, 20, 15, visibbesuw occurs in the sense of ‘they warmed themselves.’ Trenckner at p. 47 of the Milinda Pawha reads aggi m ^aletvi vislvetva; and at p. 102, sasibbitavisibbitattl sakhanawz. PAiTITTIYA DHAMMA. 45 of the rains : when sick ; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection.

¹⁰²A 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.

¹⁰³Whatsoever Bhikkhu who has made over 3 his robe to a Bhikkhu, or to a Bhikkhuni, or to a probationer, or to a Samawera, or to a Samaeri, shall continue to make use of it as a thing not (formally) given—that is a Paittiya. 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 kaasamaw 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 igth 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 apaWuddharakaw see Childers, sub voce paMuddharo. 46 6o. 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-caseor his girdle, even though in fun—that is a Pa/£ittiya. End of the sixth section, the ‘Surapana -section.’

¹⁰⁴Whatsoever Bhikkhu shall deliberately deprive any living thing of life—that is a Pd/£ittiya.

¹⁰⁵Whatsoever Bhikkhu shall, knowingly, drink water with living things in it—that is a Paiittiya.

¹⁰⁶Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma 1 2 —that is a Pi/£ittiya.

¹⁰⁷Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence 3 committed by a Bhikkhu— that is a Pa£ittiya.

¹⁰⁸Whatsoever 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 Pi/£ittiya.

¹⁰⁹Whatsoever Bhikkhu shall, by appointment, journey along the same route with a caravan of 1 In the text read srU’igharaw. 2 Compare the 79th Pa&ttiya, and -Sullavagga IV, 14 passim. 3 That is, a Parag-ika, or a Sawghadisesa. 4 The upa.g'g-Mya is guilty of a Pa£ittiya; the Sfcariya, and the gaa, of a Dukkaa, says the Vibhanga. PAiTITTIYA DHAMMA. 47 robbers, knowing it to be such, even as far as the next village 1 2 —that is a Paittiya.

¹¹⁰Whatsoever Bhikkhu shall, by appointment, journey along the same route with a woman , even as far as the next village—that is a Pa/’ittiya.

¹¹¹Whatsoever 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 figure , brother, have the 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 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 Pdittiya. A caravan that sets out with intent to steal or rob on the way is meant. 2 Compare the 27th and 28th Pa&ttiyas. 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 pariyiya will be found in the various similes used in the A’ullavagga loc. cit. 5 In the text here, and in the corresponding clause of No. 70, read anekapariyayena avuso antarayika dhamma antarayika vuttsl bhagavatd, as in ATullavagga I, 32. 48 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 Paiittiya .

¹¹²Whatsoever Bhikkhu, knowing him to be so, shall eat in company with, or dwell together with , or sleep in one place with a Bhikkhu who talks thus (as in 68), and has not been dealt with according to the law , and has not laid aside his delusion—that is a Pitdttiya.

¹¹³If a Simazzera 4 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 “ dangerous ” by the Blessed One there is not sufficient danger (to prevent his attaining to spiritual gifts); ’ then that Samazzera should be addressed by the Bhikkhus thus : ‘ Say not so, good Samazzera ! 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 Samazzera, have the 1 This rule is directed against the delusion that sin, to a very holy man, loses its danger and its sinfulness. Compare the 4th Sazrcghadisesa; and, on the method of procedure here laid down, the 10th to the 13th Sawzghddisesas. At ATullavagga I, 32 lust is declared to be an antar&yiko dhammo; and falsehood another at Mahavagga II, 3, 3. The Samanta-Pasadika (quoted by Mina- yeff, p. 92) gives five divisions of these ‘dangerous qualities.’ 2 This the Vibhanga explains as holding Uposatha, or Pava- raa, or a Sawghakamma with him. 3 Ukkhitto anosarito, says the Vibhanga. Compare Mahavagga IX, 4, 10, 11. 4 Samawuddeso ; which is explained by the Old Commentary as equal to Samawera. Why, in the Patimokkha, now one and now the other expression should be used, is not clear. In the later texts SSmarcera is the usual form, but samazzuddeso is found also in a few passages. PAXITTIYA 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 S 4 maera, when so addressed by the Bhikkhus, shall persist in that course, that Samaera should be addressed by the Bhikkhus thus: ‘From this day forth, good Sama- »era, neither can that Blessed One be referred to 1 by you as your Teacher, nor can the privilege, which the other Samaweras enjoy, of sleeping in the same place with the Bhikkhus for two or three nights , any longer be yours ! Depart! away with you 3 !’ Whatsoever Bhikkhu shall encourage 4 * , or support , or eat with, or sleep in the same place with, a Samawera thus expelled—that is a Paiittiya. End of the seventh section, the ‘Sappaaka 6 -section.’ 1 Apadisitabbo. Compare the four Mahapadesa in the Maha-parinibMna Sutta IV, 7-11. 2 Compare the 5th Pa&ttiya. 3 In the text read Z’ara pi re; that is, /Sara api re, instead of £ara pare. On vinassa compare Mahavagga I, 61, r. 4 Upalapeyya. Compare Mahavagga I, 59, and Mahi-parinib- Mna 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." ’ 6 Upa///Sapeyya. 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//Mka 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. [13] E 50

¹¹⁴Whatsoever Bhikkhu, when admonished by the Bhikkhus in respect of some precept in accordance 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 experienced master of theVinaya’—that is a Pai'ittiya. A Bhikkhu desirous of training, Bhikkhus , should learn, and enquire, and settle in his own mind. This is the right rule in this connection.

¹¹⁵Whatsoever 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 perplexity!’—there is Pafittiya in thus throwing contempt on the precepts .

¹¹⁶Whatsoever 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!’—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 oftener 4 * ’— that Bhikkhu is not only not made free on account of his ignorance , 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-parinibMna Sutta VI, 3, and the passages quoted there in Rh. D.’s note. s In the text read vivawwake. 4 In the text read ko pana vSdo bhiyyo. 6 In the text read a£ma?zakena. PAtflTTIVA DHAMMA. 5 I 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 PMittiya in such foolish conduct.

¹¹⁷Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow— that is a Pa/£ittiya.

¹¹⁸Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture 1 —that is a Paittiya.

¹¹⁹Whatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Sawghadisesa without ground— that is a PaC’ittiya.

¹²⁰Whatsoever 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 Pafittiya.

¹²¹Whatsoever Bhikkhu shall stand by overhearing 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 Paiittiya.

¹²²Whatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about those proceedings) 2 —that is a Paiattiya. 1 Talasattikazrc uggireyya. The Old Commentary says, Kdya m va kayapaibaddhaw va antamaso uppalapattaw pi ub£areti. Compare Svudhani uggiritva at trataka I, 150. 2 If he should raise any formal objections so as to re-open the question, that would fall under the 63rd P£/£ittiya. On ‘ declaring one’s consent’ in this and the following rule, see below, MahSvagga II, 23. The whole rule, as well as on No. 63, is repeatedly referred to in iTullavagga IV, 14. E 2 5 2 8 0. Whatsoever Bhikkhu, when the Sawgha is engaged in conducting a (formal) enquiry, shall rise from his seat, and go away, without having declared his consent—that is a Pa/6ittiya.

¹²³Whatsoever Bhikkhu, when, in a regularly constituted Sawgha ’, he has given away a robe, shall thereafter grumble about it, saying, ‘ The Bhikkhus appropriate the property of the Sawgha according to friendship ’—that is a Pdiittiya.

¹²⁴Whatsoever Bhikkhu shall divert to the use of any individual property dedicated to the Samgha., knowing it to be so—that is a Pai’ittiya. Here ends the eighth section, the ‘ Sahadhammika-section/

¹²⁵Whatsoever Bhikkhu shall cross the threshold of an anointed Khattiya king, when the king has not gone forth, and the queen has not withdrawn, without first having had himself announced 1 2 —that is a Paiittiya. 1 Samaggena sawghena. See the note to the 21st Pa&ttiya. 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 MinayefF does) aniggata-ratanake, instead of Dickson’s aniha- ta-ratanake. The former is the better reading; nihata is impossible, it must be either nihata or nihaa. 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 raake, too, immediately after ra?lwo, instead of ra nne or ra^-ini, is curious. A possible alternative rendering would be ‘when the court has not departed, and the regalia not laid asidebut we prefer on PAXITTIYA DHAMmA. 53

¹²⁶Whatsoever 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 jew r eP— that is a Paiittiya. 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.

¹²⁷Whatsoever Bhikkhu shall, out of hours , enter a village, without having informed a Bhikkhu if one is present , except on account of business of a special nature 4 thereto sufficient—that is a Paiittiya.

¹²⁸Whatsoever Bhikkhu shall have a needle- case made of bone, or ivory, or horn, it shall be broken up—and that is a P<L£ittiya.

¹²⁹When a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted inch , exclusive of the lowermost piece of the bed frame . To him who exceeds that limit there is a Paiittiya, the whole the Old Commentator’s explanation of raaka and ratanaka. 1 Ratanasammataw; that is, a thing made of one of those substances ranked with gems, such as jade, coral, &c. 2 Vik&le; that is, says the Old Commentary, from sun-turn in one day till sun-rise in the next. 3 Santa#? bhikkhu#?. If one is not present, he may go without. The Old Commentary gives no such definition of being present, as Mr. Dickson has supplied. 4 A/£Myika. Compare the note on the 28th Nissaggiya. 6 Sugatangulena. See the note on the 6th Sa#?ghadisesa. 6 Aani. There is no explanation of this term, either in the Old Commentary, or in the Samanta-Pasadika. 54 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 cotton , the stuffing shall be torn out—and that is a Paittiya.

¹³⁰When 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 Pa£ittiya, and (the article) shall be cut down (to the proper size).

¹³¹When a Bhikkhu is having an itch-cloth 2 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 Pafdttiya, and (the cloth) shall be cut (down to the proper size).

¹³²When 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 Pi/£ittiya, and (the garment) shall be cut (down to the proper size).

¹³³Whatsoever Bhikkhu shall have a robe made of the dimensions of a Sugata’s robe , or larger— 1 Tula m; which the Old Commentary expands into three kinds—tula m from a tree, tula?« from a creeper, and thlaw 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 Mahavagga VIII, 17. 3 On the doubtful meaning of Sugata, see the note above on PliTITTIYA DHAMMA. 55 that is a PAiittiya, 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 PaHttiyas. 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 Maht-parinibbana Sutta without feeling that both are supposed to be of the same size. 56 pAzidesaniyA 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.

¹³⁴Whatsoever 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!’

¹³⁵Now 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!’—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!’

¹³⁶Whatsoever Bhikkhu shall accept, with his 3 Antaragharawz paviMa; that is, during her alms-visit to the village. Compare the 3rd Sekhiya; Mahavagga I, 23, 3; and ATullavagga VIII, 5, 2. PATIDESANIYA DHAMMA. 57 own hand, food, either hard or soft, in such households as have been (by a formal sammuti) declared to be households, under discipline , 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! ’

¹³⁷Whatsoever Bhikkhu, while he is dwelling in a place belonging to the class of those forest dwellings which are held to be insecure and dangerous , 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 PaAdesaniyas. 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 Vibhanga 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- pifika in the Introduction to the 40th Crataka (Gataka I, 228); though his lot had not reached the very lowest limit. 2 Compare the 29th Nissaggiya. 58 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 Piidesaniyas. SEKHIYA DHAMMA. 59 sekhiyA dhammA. Rules regarding Matters connected with Discipline. Here, venerable Sirs, the rules regarding matters connected with discipline come into recitation.

¹³⁸‘I will put on my under garment all around me 1 2 .’ This is a discipline which ought to be observed.

¹³⁹‘ I will put on my robe all around me.’ This is a discipline which ought to be observed.

¹⁴⁰‘ 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.

¹⁴¹‘(With my body) under proper control 3 will I go amidst the houses.’ This is a discipline which ought to be observed.

¹⁴²‘(With my body) under proper control will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

¹⁴³‘With downcast eye 4 will I go amidst the 1 Parimawrfalaw: ‘so as to cover the navel-ma«<fala, and the knee-maw da la,’ says the Old Commentary. Compare Childers sub voce Tima.nda.la.rn; and Aullavagga 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 (gama). 3 Not, for instance, with dirty hands or feet, according to the Vibhanga. 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. 6o houses.’ This is a discipline which ought to be observed.

¹⁴⁴‘With downcast eye will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

¹⁴⁵‘ With robes not pulled up 1 will I go amidst the houses.’ This is a discipline which ought to be observed.

¹⁴⁶‘ 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.

¹⁴⁷‘Not with loud laughter will I go amidst the houses.’ This is a discipline which ought to be observed.

¹⁴⁸‘ Not with loud laughter will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

¹⁴⁹‘Making but a little sound will I go amidst the houses.’ This is a discipline which ought to be observed.

¹⁵⁰‘ Making but a little sound will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

¹⁵¹‘Without swaying my body about will I go amidst the houses.’ This is a discipline which ought to be observed.

¹⁵²‘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. 6r my seat amidst the houses/ This is a discipline which ought to be observed.

¹⁵³‘Without swaying my arms about will I go amidst the houses/ This is a discipline which ought to be observed.

¹⁵⁴‘Without swaying my arms about will I take my seat amidst the houses/ This is a discipline which ought to be observed.

¹⁵⁵‘ Without swaying my head about will I go amidst the houses/ This is a discipline which ought to be observed.

¹⁵⁶‘ 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.

¹⁵⁷‘ With my arms not akimbo 1 will I go amidst the houses/ This is a discipline which ought to be observed.

¹⁵⁸‘ With my arms not akimbo will I take my seat amidst the houses/ This is a discipline which ought to be observed.

¹⁵⁹‘With my head uncovered 2 will I go amidst the houses/ This is a discipline which ought to be observed.

¹⁶⁰‘ With my head uncovered will I take my seat amidst the houses/ This is a discipline which ought to be observed. 1 Nakkhambhakato: ‘putting the hands on the hips/ says the Old Commentary. 2 Na ogu«//$ito: which the Old Commentary applies to the head. 62

¹⁶¹‘Without walking on my heels or my toes 1 will I go amidst the houses.’ This is a discipline which ought to be observed.

¹⁶²‘Without lolling 2 will I take my seat amidst the houses.’ This is a discipline which ought to be observed.

¹⁶³‘With mind alert 3 will I receive an alms.’ This is a discipline which ought to be observed.

¹⁶⁴‘ Paying attention to my bowl will I receive an alms.’ This is a discipline which ought to be observed.

¹⁶⁵‘ With equal curry 4 will I receive an alms.’ This is a discipline which ought to be observed.

¹⁶⁶‘Equally full 5 6 will I receive an alms.’ This is a discipline which ought to be observed. End of the third section.

¹⁶⁷‘With mind alert will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.

¹⁶⁸‘ Paying attention to my bowl will I eat the 1 Na ukkuikaya; an unusual sense of the word; but it is so explained here by the Old Commentary. 2 Na pallatthik&ya. ‘Without making a rest with his hands, or with a cloth,’ according to the Old Commentary. Compare the Tipallattha-miga (Jataka, and No. 65 below. 3 Sakkaaw. Satiw upa//Mpetva, says the Samanta-Pasa- dikl See also No. 31. 4 SamashpakaOT. ‘When the curry is in quantity one-fourth of the rice ’ explains the Samanta-Pisadika. See No. 34. 6 Samatittikaw. ‘Equally full, equally heaped up (samabht- ritaw)’ explains the Samanta-Pasadika. Compare the several passages quoted in Rh. D.’s note on Tevia Sutta I, 24. SEKHIYA DHAMMA. 63 alms placed in my bowl.’ This is a discipline which ought to be observed.

¹⁶⁹‘ Begging straight on from house to house 1 will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.

¹⁷⁰‘ With equal curry will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.

¹⁷¹‘Without pressing down from the top 2 will I eat the alms placed in my bowl.’ This is a discipline which ought to be observed.

¹⁷²‘ Neither the curry nor the condiment will I cover up with the rice, desiring to make it nicer .’ This is a discipline which ought to be observed.

¹⁷³‘Neither curry nor rice will I ask for, for my own particular use, unless I am sick.' This is a discipline which ought to be observed.

¹⁷⁴‘ Not with envious thoughts will I look at others’ bowls.’ This is a discipline which ought to be observed.

¹⁷⁵‘ Not into too large balls will I make (up my food).’ This is a discipline which ought to be observed.

¹⁷⁶‘ Into round mouthfuls will I make up my food.’ This is a discipline which ought to be observed. _ End of the fourth section. 1 Sapadinawz. See Childers sub voce. The Vibhanga says, iTAabbaggiyi bhikkhft tahaw tahaw omadditvl piwiapStazw bhwli- .ganti. The Samanta-PasadikS. says, Sapadanan ti tattha tattha odhi m akatvi anupaipaiyl. 2 Na thftpato omadditva; on which the Samanta-P&sadika has 1 matthakato vema^/zato ti.’ He is not to pick and choose what morsel he takes. 3 Compare the 8th Nissaggiya. In the text read upadaya. 64

¹⁷⁷‘Not till the ball is brought close will I open the door of my mouth.’ This is a discipline which ought to be observed.

¹⁷⁸‘ Not the whole hand, when eating, will I put into my mouth.’ This is a discipline which ought to be observed.

¹⁷⁹‘ When the food is in my mouth will I not talk.’ This is a discipline which ought to be observed.

¹⁸⁰‘Without tossing the food into my mouth will I eat .’ This is a discipline which ought to be observed.

¹⁸¹‘ Without nibbling at the balls of food will I eat.’ This is a discipline which ought to be observed.

¹⁸²‘ Without stuffing my cheeks out will I eat V This is a discipline which ought to be observed.

¹⁸³‘ Without shaking my hands about 3 will I eat.’ This is a discipline which ought to be observed.

¹⁸⁴‘ Without scattering the lumps of boiled rice will I eat.’ This is a discipline which ought to be observed.

¹⁸⁵‘Without putting out my tongue will I eat.’ This is a discipline which ought to be observed.

¹⁸⁶‘ Without smacking my lips 4 will I eat.’ This is a discipline which ought to be observed. End of the fifth section. 1 Pi«(/ukkhepakan ti \Andz.m ukkhipitva ukkhipitva, says the Samanta-Pasadika. 2 Avaga?z<fakarakan ti makkao viya ga nde katva, says the Samanta-Pasadika (Minayeff, p. 93). 3 That is, to disengage particles of the rice, to shake them off on to the ground. 4 Literally, without making the sound ‘ ATapu-iapu.’ SEKHIYA DHAMMA. 65

¹⁸⁷‘ Without making a hissing sound will I eat .’ This is a discipline which ought to be observed.

¹⁸⁸‘Without licking my fingers will I eat.’ This is a discipline which ought to be observed.

¹⁸⁹‘Without licking my bowl will I eat.’ This is a discipline which ought to be observed.

¹⁹⁰‘ Without licking my lips will I eat.’ This is a discipline which ought to be observed.

¹⁹¹‘Not with a hand soiled with food will I take hold of the water-jar.’ This is a discipline which ought to be observed.

¹⁹²‘ The rinsings of the bowl mixed with lumps of boiled rice will I not throw into the inner court .’ This is a discipline which ought to be observed.

¹⁹³‘ Not to a person with a sunshade in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

¹⁹⁴‘ Not to a person with a staff in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

¹⁹⁵‘ Not to a person with a sword in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

¹⁹⁶‘ Not to a person with a weapon in his hand, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed. End of the sixth section.

¹⁹⁷‘ Not to a person wearing slippers, unless he 1 Literally, without making the sound ‘ Suru-suru.’ 2 Antaraghare, which here means the space, or small open square in the middle of the house. [13] F 66 is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

¹⁹⁸‘Not to a person wearing sandals, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

¹⁹⁹‘ Not to a person seated in a cart, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰⁰‘ Not to a person lying on a couch, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰¹‘ Not to a person lolling, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰²‘ Not to a person with a turban on his head, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰³‘Not to a person with his head covered, unless he is sick, will I preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰⁴‘ Not to a person seated on a seat, unless he is sick, will I, seated on the earth, preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰⁵‘ Not to a person seated on a high seat, unless he is sick, will I, seated on a low seat, preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰⁶‘Not to a person sitting, unless he is sick, will I, standing, preach the Dhamma.’ This is a discipline which ought to be observed. End of the seventh section. SEKHIYA DHAMMA. 67

²⁰⁷‘ Not to a person walking in front of me, unless he is sick, will I, walking behind, preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰⁸‘ Not to a person walking on a path, unless he is sick, will I, walking by the side of the path, preach the Dhamma.’ This is a discipline which ought to be observed.

²⁰⁹‘Not standing will I ease myself, unless I am sick.’ This is a discipline which ought to be observed.

²¹⁰‘ Not on growing grass will I ease myself, or spit.’ This is a discipline which ought to be observed.

²¹¹‘ Not into water will I ease myself, or spit.’ This is a discipline which ought to be observed. Venerable Sirs, the rules regarding matters of discipline 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 Sekhiyas. F 2 68 THE ADHIKARAiVA-SAMATHA dhammA. The Rules regarding the Settlement of Cases. Here, venerable Sirs, the seven rules regarding the settlement of cases come into recitation. For the decision and settlement of cases as they from time to time arise, the Proceeding in presence 1 must be performed, or the Proceeding for the consciously innocent , or the Proceeding in the case of those who are no longer out of their mind , or the Proceeding on confession of guilt 4 * , or the Proceeding by majority of the chapter , or the Proceeding for the obstinate , or the Proceeding by covering over as with grass . Venerable Sirs, the seven rules regarding the settlement of cases 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 ?’ 1 Sammukha-vinaya. See Aullavagga IV, 14, 16, and following. 2 Sati-vinaya. See Aullavagga IV, 14, 27. 8 AmuMa-vinaya. See Aullavagga IV, 5, and following, and IV, 14, 28. 4 Paiwwiya. See Aullavagga IV, 7, 8. 6 Yebhuyyasiki. See Aullavagga IV, 9, and IV, 14, 24. 6 Tassapapiyyasika. See Aullavagga IV, xx. 7 TiavattMraka. See A'ullavagga IV, 13. A DIIIK A R AA 7 A-.S AM A TH A DHAMMA. 69 The venerable ones are pure herein. Therefore do they keep silence. Thus I understand. Here endeth the recitation of the Adhikaraa-samathas. Venerable Sirs! Recited is the Introduction. Recited are the four Phriika Rules. Recited are the thirteen Saghadisesa Rules. Recited are the two Aniyata Rules. Recited are the thirty Nissaggiya-PaHttiya Rules. Recited are the ninety-two Paittiya Rules. Recited are the four Paidesaniya Rules. Recited are the Sekhiya Rules. Recited are the seven Adhikaraa-samatha Rules. So much (of the words) of the Blessed One, handed down in the Suttas, embraced in the Suttas, comes into recitation every half month. It behoveth all to train themselves according thereto in concord, in pleasantness, without dispute ! Here endeth the recitation of the Patimokkha for the use of the Bhikkhus. THE MAHAVAGGA. Reverence to the Blessed One, the Holy One, the Fully Enlightened One.