1 Nakkhambhakato : i putting the hands on the hips/ says the Old Commentary.
2 Na ogunthito: which the Old Commentary applies to the head.
62 PATIMOKKHA.
25. 'Without walking on my heels or my toes1
will I go amidst the houses/ This is a discipline
which ought to be observed.
26. 'Without lolling2 will I take my seat amidst
the houses/ This is a discipline which ought to be
observed.
27. 'With mind alert3 will I receive an alms/ This is a discipline which ought to be observed.
28. ' Paying attention to my bowl will I receive
an alms/ This is a discipline which ought to be
observed.
29. 'With equal curry4 will I receive an alms/ This is a discipline which ought to be observed.
30. ' Equally full 5 will I receive an alms/ This is a discipline which ought to be observed.
End of the third section.
31. 'With mind alert will I eat the alms placed
in my bowl/ This is a discipline which ought to
be observed.
32. ' Paying attention to my bowl will I eat the
1 Na ukku/ikaya; an unusual sense of the word; but it is so explained here by the Old Commentary.
2 Na pallatthikaya. ' Without making a rest with his hands, or with a cloth,' according to the Old Commentary. Compare the Tipallattha-miga £rataka, and No. 65 below.
3 Sakka£/£aw. Sati#z upa//Mpetva, says the Samanta-Pasa- dika\ See also No. 31.
4 Samasupaka^. 'When the curry is in quantity one-fourth of the rice ' explains the Samanta-Pasadika. See No. 34.
5 Samatittika/72. 'Equally full, equally heaped up (samabha- ritaw)' explains the Samanta-Pasadika. Compare the several passages quoted in Rh. D.'s note on Tevi^a Sutta I, 24.
Sekhiya Dhamma. 63
alms placed in my bowl/ This is a discipline which ought to be observed.
33. /Begging straight on from house to house1
will I eat the alms placed in my bowl/ This is a
discipline which ought to be observed.
34. ' With equal curry will I eat the alms placed
in my bowl/ This is a discipline which ought to
be observed.
35. * Without pressing down from the top2 will I
eat the alms placed in my bowl/ This is a discipline
which ought to be observed.
36. ' Neither the curry nor the condiment will
I cover up with the rice, desiring to make it nicer 3/
This is a discipline which ought to be observed.
37. ' 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.
38. ' Not with envious thoughts will I look at
others bowls/ This is a discipline which ought to
be observed.
39. ' Not into too large balls will I make (up
my food).' This is a discipline which ought to be
observed.
40. ' Into round mouthfuls will I make up my
food/ This is a discipline which ought to be
observed.
End of the fourth section.
3 Sapadana/ft. See Childers sub voce. The Vibhanga says, iif^abbaggiya bhikkhu taha#z tahaw omadditva pindapata?n bhim- ^■anti. The Samanta-PasadiM says, Sapadanan ti tattha tattha odhiw akatva anupa/ipa/iya.
2 Na thupato omadditva; on which the Samanta-Pasadika
has ' matthakato vema^^ato ti/ He is not to pick and choose
what morsel he takes.
3 Compare the 8th Nissaggiya. In the text read up ad ay a.
64 PATIMOKKHA.
41. ' Not till the ball is brought close will I open
the door of my mouth/ This is a discipline which
ought to be observed.
42. ' Not the whole hand, when eating, will I put
into my mouth.' This is a discipline which ought
to be observed.
43. 'When the food is in my mouth will I not
talk/ This is a discipline which ought to be
observed.
44. ' Without tossing the food into my mouth
will I eat1/ This is a discipline which ought to
be observed.
45. ' Without nibbling at the balls of food will
I eat/ This is a discipline which ought to be
observed.
46. ' Without stuffing my cheeks out will I eat V This is a discipline which ought to be observed.
47. ' Without shaking my hands about3 will I eat/ This is a discipline which ought to be observed.
48. ' Without scattering the lumps of boiled rice
will I eat/ This is a discipline which ought to be
observed.
49. ' Without putting out my tongue will I eat/ This is a discipline which ought to be observed.
50. ' 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 ^ind&m ukkhipitva ukkhipitva, says the Samanta-Pasadika.
2 Avaga/z^akarakan ti makka/o viya garage katva, says the Sa- manta-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 '.^Tapu-^apu/
Sekhiya Dhamma. 65
51. ' Without making a hissing sound will I eat1/ This is a discipline which ought to be observed.
52. ' Without licking my fingers will I eat/ This is a discipline which ought to be observed.
53. ' Without licking my bowl will I eat/ This is a discipline which ought to be observed.
54. ' Without licking my lips will I eat/ This is a discipline which ought to be observed.
55. ' Not with a hand soiled with food will I take
hold of the water-jar/ This is a discipline which
ought to be observed.
56. ' The rinsings of the bowl mixed with lumps
of boiled rice will I not throw into the inner court2/
This is a discipline which ought to be observed.
57. ' 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.
58. ' 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.
59. ' 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.
60. * 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.
61. l Not to a person wearing slippers, unless he
1 Literally, without making the sound ' Sum- sum/
2 Antaraghare, which here means the space, or small open square in the middle of the house.
66 PATIMOKKHA.
is sick, will I preach the Dhamma/ This is a discipline which ought to be observed.
62. ' Not to a person wearing sandals, unless he
is sick, will I preach the Dhamma/ This is a
discipline which ought to be observed.
63. ' Not to a person seated in a cart, unless he
is sick, will I preach the Dhamma/ This is a disci-
pline which ought to be observed.
64. ' Not to a person lying on a couch, unless he
is sick, will I preach the Dhamma/ This is a disci-
pline which ought to be observed.
65. ' Not to a person lolling, unless he is sick,
will I preach the Dhamma/ This is a discipline
which ought to be observed.
66. * 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.
67. ' 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.
68. i 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.
69. ' 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.
70. ' 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. 6 J
71. ' 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.
72. ' 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.
73. ' Not standing will I ease myself, unless I
am sick/ This is a discipline which ought to be
observed.
74. * Not on growing grass will I ease myself, or
spit/ This is a discipline which ought to be
observed.
75. * 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.
68 PATIMOKKHA.
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.
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 iTullavagga IV, 14, 16, and fol- lowing.
2 Sati-vinaya. See iftillavagga IV, 14, 27.
3 AmuMa-vinaya. See A'ullavagga IV, 5, and following, and IV, 14, 28.
4 Pa/mwaya. See j^ullavagga IV, 7, 8.
6 Yebhuyyasika. See JTullavagga IV, 9, and IV, 14, 24.
6 Tassapapiyyasika. See iTullavagga IV, 11.
7 Ti/zavattharaka. See iTullavagga IV, 13.
ADHIKARAiVA-SAMATHA DHAMMA. 69
The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.
Here endeth the recitation of the Adhikara^a-samathas.
Venerable Sirs! Recited is the Introduction.
Recited are the four Para^ika Rules.
Recited are the thirteen Sa^ghadisesa Rules.
Recited are the two Aniyata Rules.
Recited are the thirty Nissaggiya-Pa^ittiya Rules.
Recited are the ninety-two Pa/£ittiya Rules.
Recited are the four Pa/idesaniya Rules.
Recited are the Sekhiya Rules.
Recited are the seven Adhikara^a-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 behove th
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.
MAHAVAGGA.
THE MAHAVAGGA.
Reverence to the Blessed One, the Holy One, the Fully Enlightened One.
FIRST KHANDHAKA.
(the admission to the order of bhikkhus.)
i. At that time the blessed Buddha dwelt at
1 To this book is prefixed, as introduction, an account of the first events after Gotama's attaining Buddhahood, down to the con- version of his two chief disciples, Sariputta and Moggallana (chaps. 1-24). Among the elements of historical or legendary character with which, in the Vinaya Pi/aka, the discussion of the monastic discipline is interwoven, this account occupies by far the first place, both in extent and in importance. For it contains the oldest ver- sion accessible to us now and, most probably, for ever, of what the Buddhist fraternity deemed to be the history of their Master's life in its most important period.
The connection in which this legendary narration stands with the main subject of the first Khandhaka is not difficult to account for. The regulations regarding the admission to the fraternity, which are discussed in this Khandhaka, could not but present themselves to the redactors of the Pi/aka as being the very basis of their religious discipline and monastic life. It was possible to fancy the existence of the Sa/^gha without the Patimokkha rules, or without the regulations about the Pavara^a festival, but it was impossible to realise the idea of a Sangria without rules showing who was to be regarded as a duly admitted member of the fraternity, and who was not. It is quite natural, therefore, that the stories or legends con- cerning the ordination of Bhikkhus were put in connection with the record of the very first events of the history of the Sawgha.
Nor is it difficult to account for the theory formulated by the
74 MAHAVAGGA. I, I, I.
Uruvela, on the bank of the river Nera^ara1,
at the foot of the Bodhi tree (tree of wisdom), just
after he had become Sambuddha. And the blessed
Buddha sat cross-legged at the foot of the Bodhi
tree uninterruptedly during seven days, enjoying the
bliss of emancipation 2.