Pattavagga The sub-chapter on almsbowls 1. Pattasannicayasikkhāpada 1. The training rule on collections of almsbowls Tena kho pana samayena chabbaggiyā bhikkhuniyo bahū patte sannicayaṁ karonti. At that time the nuns from the group of six had collected a large number of almsbowls. “kathañhi nāma bhikkhuniyo bahū patte sannicayaṁ karissanti, pattavāṇijjaṁ vā bhikkhuniyo karissanti, āmattikāpaṇaṁ vā pasāressantī”ti. “How can the nuns collect a large number of bowls? Will they start up as bowl merchants or set up a bowl shop?” “kathañhi nāma chabbaggiyā bhikkhuniyo pattasannicayaṁ karissantī”ti …pe… “How can the nuns from the group of six collect bowls?” … kathañhi nāma, bhikkhave, chabbaggiyā bhikkhuniyo pattasannicayaṁ karissanti. “How can the nuns from the group of six collect bowls? “Yā pana bhikkhunī pattasannicayaṁ kareyya, nissaggiyaṁ pācittiyan”ti. ‘If a nun collects almsbowls, she commits an offense entailing relinquishment and confession.’” Patto nāma An almsbowl: dve pattā— ayopatto, mattikāpatto. there are two kinds of bowls: the iron bowl and the ceramic bowl. Tayo pattassa vaṇṇā— ukkaṭṭho patto, majjhimo patto, omako patto. And there are three sizes of bowls: the large bowl, the medium bowl, and the small bowl. Ukkaṭṭho nāma patto The large bowl: Majjhimo nāma patto The medium bowl: Omako nāma patto The small bowl: Tato ukkaṭṭho apatto omako apatto. Anything larger than this is not a bowl, nor anything smaller. anadhiṭṭhito avikappito. almsbowls that have neither been determined nor assigned to another. Nissajjitabbo saṅghassa vā gaṇassa vā ekabhikkhuniyā vā. The bowl is to be relinquished to a sangha, a group, or an individual nun. “ayaṁ me, ayye, patto rattātikkanto nissaggiyo, imāhaṁ saṅghassa nissajjāmī”ti. ‘Venerables, this almsbowl, which I have kept for more than one day, is to be relinquished. I relinquish it to the Sangha.’ Nissaṭṭhapatto dātabbo— The relinquished bowl is then to be given back: Ayaṁ patto itthannāmāya bhikkhuniyā nissaggiyo saṅghassa nissaṭṭho. This almsbowl, which was to be relinquished by the nun so-and-so, has been relinquished to the Sangha. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ pattaṁ itthannāmāya bhikkhuniyā dadeyyā”ti. If it seems appropriate to the Sangha, the Sangha should give this bowl back to nun so-and-so.’ “ayaṁ me, ayyāyo, patto rattātikkanto nissaggiyo, imāhaṁ ayyānaṁ nissajjāmī”ti. ‘Venerables, this almsbowl, which I have kept for more than one day, is to be relinquished. I relinquish it to you.’ Nissaṭṭhapatto dātabbo— The relinquished bowl is then to be given back: Ayaṁ patto itthannāmāya bhikkhuniyā nissaggiyo ayyānaṁ nissaṭṭho. This almsbowl, which was to be relinquished by the nun so-and-so, has been relinquished to you. Yadi ayyānaṁ pattakallaṁ, ayyāyo, imaṁ pattaṁ itthannāmāya bhikkhuniyā dadeyyun”ti. If it seems appropriate to you, you should give this bowl back to nun so-and-so.’ “ayaṁ me, ayye, patto rattātikkanto nissaggiyo. ‘This almsbowl, which I have kept for more than one day, is to be relinquished. Nissaṭṭhapatto dātabbo— The relinquished bowl is then to be given back: “imaṁ pattaṁ ayyāya dammī”ti. ‘I give this almsbowl back to you.’” Nissaggiyaṁ pattaṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If she uses an almsbowl that should be relinquished without first relinquishing it, she commits an offense of wrong conduct. Tena kho pana samayena chabbaggiyā bhikkhuniyo nissaṭṭhapattaṁ na denti. Soon afterwards the nuns from the group of six did not give back a relinquished bowl. “Na, bhikkhave, nissaṭṭhapatto na dātabbo. “Monks, a relinquished almsbowl is to be given back.
Atha kho sā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā āsane nisīditvā sāmike anāpucchā pakkāmi. Then, after robing up one morning, she took her bowl and robe and went to that family where she sat down on a seat. She then departed without informing of the owners.
Atha kho āyasmā kappitako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. The following morning Venerable Kappita robed up, took his bowl and robe, and entered Vesālī for almsfood.
na paccuggantvā pattacīvaraṁ paṭiggahesi na pānīyena āpucchi. and she did not go out to meet her to receive her bowl and robe or to ask whether she wanted water to drink.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“Dve vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission to two women, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, she commits an offense of wrong conduct.
“sacāhaṁ pattena ādāya gacchāmi vissaro me bhavissatī”ti paṭimuñcitvā agamāsi. “If I carry it in my almsbowl, I’ll get into trouble,” and so she put it on and then left.
Aññatra kappā “vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, then, except when it is allowable, she commits an offense of wrong conduct.
Caṇḍakāḷī bhikkhunī thullanandāya bhikkhuniyā āgacchantiyā neva āsanaṁ paññapesi na pādodakaṁ pādapīṭhaṁ pādakaṭhalikaṁ upanikkhipi na paccuggantvā pattacīvaraṁ paṭiggahesi na pānīyena āpucchi. On her return, Caṇḍakāḷī neither prepared a seat for her, nor set out a foot stool, a foot scraper, or water for washing the feet; and she did not go out to meet her to receive her bowl and robe, nor ask whether she wanted water to drink.
Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā manusse pucchi— Soon afterwards Venerable Udāyī robed up in the morning, took his bowl and robe, and went to the first of those families. When he arrived, he asked
Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā tassā bhikkhuniyā purato aṅgajātaṁ vivaritvā āsane nisīdi. One morning Udāyī robed up, took his bowl and robe, and went to her. He then uncovered his genitals in front of her and sat down on a seat.
Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. One morning she robed up, took her bowl and robe, and entered Sāvatthī to collect almsfood. Bhikkhuniyo uppalavaṇṇāya bhikkhuniyā pattacīvaraṁ paṭiggaṇhantiyo uppalavaṇṇaṁ bhikkhuniṁ etadavocuṁ— The nuns who received Uppalavaṇṇā’s bowl and robe asked her
Atha kho āyasmā upanando sakyaputto pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. On the same morning Upananda robed up, took his bowl and robe, and went to that family where he sat down on the prepared seat.
Pattavagga The sub-chapter on almsbowls 21. Pattasikkhāpada 21. The training rule on almsbowls Tena kho pana samayena chabbaggiyā bhikkhū bahū patte sannicayaṁ karonti. the monks from the group of six were storing up many almsbowls. “kathañhi nāma samaṇā sakyaputtiyā bahū patte sannicayaṁ karissanti, “How can the Sakyan monastics store up many bowls? pattavāṇijjaṁ vā samaṇā sakyaputtiyā karissanti āmattikāpaṇaṁ vā pasāressantī”ti. Are they starting up as bowl merchants or setting up a bowl shop?” “kathañhi nāma chabbaggiyā bhikkhū atirekapattaṁ dhāressantī”ti. “How can the monks from the group of six keep extra bowls?” “Yo pana bhikkhu atirekapattaṁ dhāreyya, nissaggiyaṁ pācittiyan”ti. ‘If a monk keeps an extra almsbowl, he commits an offense entailing relinquishment and confession.’” Tena kho pana samayena āyasmato ānandassa atirekapatto uppanno hoti. Soon afterwards Venerable Ānanda received an extra bowl. Atha kho āyasmato ānandassa etadahosi— Knowing that the Buddha had laid down a rule against keeping an extra bowl, “anujānāmi, bhikkhave, dasāhaparamaṁ atirekapattaṁ dhāretuṁ. “Monks, you should keep an extra almsbowl for ten days at the most. “Dasāhaparamaṁ atirekapatto dhāretabbo. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti. ‘A monk should keep an extra almsbowl for ten days at the most. If he keeps it longer than that, he commits an offense entailing relinquishment and confession.’” Atirekapatto nāma An extra almsbowl: anadhiṭṭhito avikappito. a bowl that is not determined, nor assigned to another. Patto nāma An almsbowl: dve pattā ayopatto mattikāpattoti. there are two kinds of bowls: the iron bowl and the clay bowl. Tayo pattassa vaṇṇā ukkaṭṭho patto majjhimo patto omako patto. And there are three sizes of bowls: the large bowl, the medium bowl, and the small bowl. Ukkaṭṭho nāma patto aḍḍhāḷhakodanaṁ gaṇhāti catubhāgaṁ khādanaṁ tadupiyaṁ byañjanaṁ. The large bowl: it takes half an āḷhaka measure of boiled rice, a fourth part of fresh food, and a suitable amount of curry. Majjhimo nāma patto nāḷikodanaṁ gaṇhāti catubhāgaṁ khādanaṁ tadupiyaṁ byañjanaṁ. The medium bowl: it takes a nāḷika measure of boiled rice, a fourth part of fresh food, and a suitable amount of curry. Omako nāma patto patthodanaṁ gaṇhāti catubhāgaṁ khādanaṁ tadupiyaṁ byañjanaṁ. The small bowl: it takes a pattha measure of boiled rice, a fourth part of fresh food, and a suitable amount of curry. Tato ukkaṭṭho apatto, omako apatto. Anything larger than this is not a bowl, nor anything smaller. Nissajjitabbo saṅghassa vā gaṇassa vā puggalassa vā. The bowl should be relinquished to a sangha, a group, or an individual. “ayaṁ me, bhante, patto dasāhātikkanto nissaggiyo. ‘Venerables, this almsbowl, which I have kept over ten days, is to be relinquished. nissaṭṭhapatto dātabbo— The relinquished bowl is then to be given back: Ayaṁ patto itthannāmassa bhikkhuno nissaggiyo saṅghassa nissaṭṭho. This almsbowl, which was to be relinquished by monk so-and-so, has been relinquished to the Sangha. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ pattaṁ itthannāmassa bhikkhuno dadeyyā”ti. If it seems appropriate to the Sangha, the Sangha should give this bowl back to monk so-and-so.’ “ayaṁ me, bhante, patto dasāhātikkanto nissaggiyo. ‘Venerables, this almsbowl, which I have kept over ten days, is to be relinquished. nissaṭṭhapatto dātabbo— The relinquished bowl is then to be given back: Ayaṁ patto itthannāmassa bhikkhuno nissaggiyo āyasmantānaṁ nissaṭṭho. This almsbowl, which was to be relinquished by monk so-and-so, has been relinquished to you. Yadāyasmantānaṁ pattakallaṁ, āyasmantā imaṁ pattaṁ itthannāmassa bhikkhuno dadeyyun”ti. If it seems appropriate to you, you should give this bowl back to monk so-and-so.’ “ayaṁ me, āvuso, patto dasāhātikkanto nissaggiyo. ‘This almsbowl, which I have kept over ten days, is to be relinquished. nissaṭṭhapatto dātabbo— The relinquished bowl is then to be given back: “imaṁ pattaṁ āyasmato dammī”ti. ‘I give this almsbowl back to you.’” Nissaggiyaṁ pattaṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. If he uses an almsbowl that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhapattaṁ na denti. Soon afterwards the monks from the group of six did not give back a relinquished bowl. “Na, bhikkhave, nissaṭṭhapatto na dātabbo. Yo na dadeyya, āpatti dukkaṭassā”ti. “Monks, a relinquished alsmbowl should be given back. If you don’t give it back, you commit an offense of wrong conduct.” Pattasikkhāpadaṁ niṭṭhitaṁ paṭhamaṁ. " The training rule on almsbowls, the first, is finished. "
Pattavagga The sub-chapter on almsbowls “yesaṁ ayyānaṁ pattena attho ahaṁ pattenā”ti. “If any of you needs an almsbowl, I’ll provide it.” Tena kho pana samayena bhikkhū na mattaṁ jānitvā bahū patte viññāpenti. But the monks had no sense of moderation, and they asked for many bowls. Yesaṁ khuddakā pattā te mahante patte viññāpenti. Those who had small bowls asked for large ones, Yesaṁ mahantā pattā te khuddake patte viññāpenti. and those who had large bowls asked for small ones. Atha kho so kumbhakāro bhikkhūnaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, The potter was so busy making bowls for the monks that he was unable to make goods for sale. “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. “How can the Sakyan monastics have no sense of moderation and ask for many bowls? Ayaṁ imesaṁ bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, This potter is so busy making bowls for them that he is unable to make goods for sale. “kathañhi nāma bhikkhū na mattaṁ jānitvā bahū patte viññāpessantī”ti. “How can those monks have no sense of moderation and ask for many bowls?” “na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā”ti. “Monks, a monk should not ask for an almsbowl. If he does, he commits an offense of wrong conduct.” Tena kho pana samayena aññatarassa bhikkhuno patto bhinno hoti. Soon afterwards the bowl of a certain monk broke. Atha kho so bhikkhu—“bhagavatā paṭikkhittaṁ pattaṁ viññāpetun”ti kukkuccāyanto na viññāpeti. Knowing that the Buddha had prohibited asking for a bowl and being afraid of wrongdoing, he did not ask for a new one. “anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti. “Monks, I allow you to ask for a new almsbowl if your bowl has been lost or is broken.” Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā anuññātaṁ naṭṭhapattassa vā bhinnapattassa vā pattaṁ viññāpetun”ti appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpenti. When they heard about the Buddha’s allowance, the monks from the group of six asked for many bowls even when their existing bowls only had a minor chip or scratch. Atha kho so kumbhakāro bhikkhūnaṁ tatheva bahū patte karonto na sakkoti aññaṁ vikkāyikaṁ bhaṇḍaṁ kātuṁ, Once again that potter was so busy making bowls for the monks that he was unable to make goods for sale. “kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī”ti. “How can the monks from the group of six ask for many bowls even when their existing bowls only has a minor chip or scratch?” “Yo pana bhikkhu ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. ‘If a monk exchanges an almsbowl with fewer than five mends for a new almsbowl, he commits an offense entailing relinquishment and confession. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo. That monk should relinquish that almsbowl to a gathering of monks. so → so ca (sya-all) Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo— ‘ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo’ti. He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks.” ayaṁ te → ayante (sya-all) " Ūnapañcabandhano nāma patto An almsbowl with fewer than five mends: Abandhanokāso nāma patto An almsbowl with a mend that does not count: Bandhanokāso nāma patto An almsbowl with a mend that counts: Navo nāma New almsbowl: Paṭilābhena nissaggiyo hoti. When he gets the bowl, it becomes subject to relinquishment. Sabbeheva adhiṭṭhitapattaṁ gahetvā sannipatitabbaṁ. All determined bowls should be brought together. Na lāmako patto adhiṭṭhātabbo— One should not determine an inferior bowl, thinking, Sace lāmakaṁ pattaṁ adhiṭṭheti— “mahagghaṁ pattaṁ gahessāmī”ti, āpatti dukkaṭassa. If one determines an inferior bowl, thinking, “I’ll get a valuable one,” one commits an offense of wrong conduct. “ayaṁ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. ‘Venerables, this almsbowl, which I got in exchange for a bowl that had fewer than five mends, is to be relinquished. Pañcahaṅgehi samannāgato bhikkhu pattaggāhāpako sammannitabbo— A monk who has five qualities should be appointed as the distributor of almsbowls: Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammanneyya. If it seems appropriate to the Sangha, it should appoint monk so-and-so as the distributor of almsbowls. Saṅgho itthannāmaṁ bhikkhuṁ pattaggāhāpakaṁ sammannati. The Sangha appoints monk so-and-so as the distributor of almsbowls. Yassāyasmato khamati itthannāmassa bhikkhuno pattaggāhāpakassa sammuti, so tuṇhassa; Any monk who agrees to appointing monk so-and-so as the distributor of almsbowls should remain silent. Sammato saṅghena itthannāmo bhikkhu pattaggāhāpako. The Sangha has appointed monk so-and-so as the distributor of almsbowls. Tena sammatena bhikkhunā patto gāhetabbo. The appointed monk should give away that relinquished bowl. “gaṇhātu, bhante, thero pattan”ti. “Sir, would you like this bowl?” Sace thero gaṇhāti, therassa patto dutiyassa gāhetabbo. If the most senior monk takes it, his old bowl should be offered to the next monk. Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa. He should not not take that bowl out of sympathy. If he does, he commits an offense of wrong conduct. Apattakassa na gāhetabbo. It is not to be offered to anyone who does not have bowl. Yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo— “ayaṁ te, bhikkhu, patto yāva bhedanāya dhāretabbo”ti. He should then be given the last almsbowl belonging to that gathering: “Monk, this bowl is yours. Keep it until it breaks”: Tena bhikkhunā so patto na adese nikkhipitabbo, na abhogena bhuñjitabbo, na vissajjetabbo— “kathāyaṁ patto nasseyya vā vinasseyya vā bhijjeyya vā”ti? That monk is not to store that bowl in an unsuitable place, use it in an unsuitable way, or give it away, thinking, “How may this bowl be lost, destroyed, or broken?” Abandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl without mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with one mend, he commits an offense entailing relinquishment and confession. Abandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with two mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with three mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl without mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena ekabandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with one mend, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena dvibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with two mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena tibandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with three mends, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with four mends, he commits an offense entailing relinquishment and confession. Dvibandhanena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl without mends, he commits an offense entailing relinquishment and confession. Dvibandhanena pattena ekabandhanaṁ pattaṁ …pe… If he exchanges a bowl with two mends for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. Tibandhanena pattena abandhanaṁ pattaṁ …pe… If he exchanges a bowl with three mends for a bowl without mends … ekabandhanaṁ pattaṁ for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with three mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. Catubandhanena pattena abandhanaṁ pattaṁ …pe… If he exchanges a bowl with four mends for a bowl without mends … ekabandhanaṁ pattaṁ … for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends for a bowl with four mends, he commits an offense entailing relinquishment and confession. Abandhanena pattena abandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl without mends that count, he commits an offense entailing relinquishment and confession. Abandhanena pattena ekabandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl without mends for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. Ekabandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with one mend for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with one mend for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. Dvibandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with two mends for a bowl without mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with two mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. Tibandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with three mends for a bowl without mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with three mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. Catubandhanena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with four mends for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. Abandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends that count for a bowl without mends, he commits an offense entailing relinquishment and confession. Abandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… If he exchanges a bowl without mends that count for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. for a bowl with four mends, he commits an offense entailing relinquishment and confession. … Catubandhanokāsena pattena abandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl without mends … Catubandhanokāsena pattena ekabandhanaṁ pattaṁ …pe… If he exchanges a bowl with four mends that count for a bowl with one mend … dvibandhanaṁ pattaṁ … for a bowl with two mends … tibandhanaṁ pattaṁ … for a bowl with three mends … catubandhanaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl with four mends, he commits an offense entailing relinquishment and confession. Abandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl without mends that count for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl without mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. … Catubandhanokāsena pattena abandhanokāsaṁ pattaṁ …pe… If he exchanges a bowl with four mends that count for a bowl without mends that count … ekabandhanokāsaṁ pattaṁ … for a bowl with one mend that counts … dvibandhanokāsaṁ pattaṁ … for a bowl with two mends that count … tibandhanokāsaṁ pattaṁ … for a bowl with three mends that count … catubandhanokāsaṁ pattaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. If he exchanges a bowl with four mends that count for a bowl with four mends that count, he commits an offense entailing relinquishment and confession. naṭṭhapattassa, if his almsbowl is lost; bhinnapattassa, if his almsbowl is broken;
Pattavagga The sub-chapter on almsbowls Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms.
Pattavagga The sub-chapter on almsbowls Pattavaggo tatiyo. The third sub-chapter on almsbowls is finished. Dve ca pattāni bhesajjaṁ, “Two on bowls, and tonics,
Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataraṁ kulaṁ tenupasaṅkami. After robing up one morning, he took his bowl and robe and went to a certain family.
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkamiṁsu. And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena mahāpajāpati gotamī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to Mahāpajāpati Gotamī where he sat down on the prepared seat.
Atha kho thullanandā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā taṁ gahapatiṁ etadavoca— On the same day, the nun Thullanandā robed up in the morning, took her bowl and robe, and went to that family. And she asked the head of the family,
Chabbaggiyā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā āvasathaṁ agamaṁsu. Then, after robing up in the morning, the monks from the group of six took their bowls and robes and entered Sāvatthī for alms. Not getting anything, they went to that public guesthouse.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa daliddassa kammakārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, went to the house of that poor worker where he sat down on the prepared seat in the dining hall. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataraṁ kulaṁ tenupasaṅkami; Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to a certain family with Venerable Ānanda as his attendant.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kāṇamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to Kāṇamātā’s house where he sat down on the prepared seat. “Bhikkhuṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānena bhikkhunā dvattipattapūrā paṭiggahetabbā tato ce uttari paṭiggaṇheyya pācittiyaṁ. ‘If a monk goes to a family and is invited to take pastries or baked goods, he may accept two or three bowlfuls if he wishes. If he accepts more than that, he commits an offense entailing confession. uttari → uttariṁ (bj, sya-all); paṭiggaṇheyya → paṭigaṇheyya (pts1ed) " Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ. Ayaṁ tattha sāmīcī”ti. If he accepts two or three bowlfuls, he should take it away and share it with the monks. This is the proper procedure.’” Dvattipattapūrā paṭiggahetabbāti He may accept two or three bowlfuls: dvetayo pattapūrā paṭiggahetabbā. two or three bowlfuls can be accepted. Dvattipattapūre paṭiggahetvā If he accepts two or three bowlfuls: tato nikkhamantena bhikkhuṁ passitvā ācikkhitabbaṁ—“amutra mayā dvattipattapūrā paṭiggahitā, mā kho tattha paṭiggaṇhī”ti. leaving that place and seeing a monk, he should tell him, “I’ve accepted two or three bowlfuls from such-and-such a place; don’t accept anything from there.” Atirekadvattipattapūre atirekasaññī paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, and he perceives it as more, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre vematiko paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, but he is unsure of it, and he accepts it, he commits an offense entailing confession. Atirekadvattipattapūre ūnakasaññī paṭiggaṇhāti, āpatti pācittiyassa. If it is more than two or three bowlfuls, but he perceives it as less, and he accepts it, he commits an offense entailing confession. Ūnakadvattipattapūre atirekasaññī, āpatti dukkaṭassa. If it is less than two or three bowlfuls, but he perceives it as more, he commits an offense of wrong conduct. Ūnakadvattipattapūre vematiko, āpatti dukkaṭassa. If it is less than two or three bowlfuls, but he is unsure of it, he commits an offense of wrong conduct. Ūnakadvattipattapūre ūnakasaññī, anāpatti. If it is less than two or three bowlfuls, and he perceives it as less, there is no offense. dvattipattapūre paṭiggaṇhāti, if he accepts two or three bowlfuls; ūnakadvattipattapūre paṭiggaṇhāti, if he accepts less than two or three bowlfuls;
Chabbaggiyā bhikkhū sattarasavaggiyānaṁ bhikkhūnaṁ pattampi cīvarampi apanidhenti. the monks from the group of six hid their bowls and robes. “dethāvuso, amhākaṁ pattampi cīvarampī”ti. “Give us our bowls and robes.” “Ime, āvuso, chabbaggiyā bhikkhū amhākaṁ pattampi cīvarampi apanidhentī”ti. “Because the monks from the group of six have hidden our bowls and robes.” “kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṁ pattampi cīvarampi apanidhessantī”ti …pe… “How could the monks from the group of six hide the bowls and robes of other monks?” … “Yo pana bhikkhu bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheyya vā apanidhāpeyya vā, antamaso hasāpekkhopi, pācittiyan”ti. ‘If a monk hides a monk’s bowl, robe, sitting mat, needle case, or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession.’” hasāpekkhopi → hassāpekkhopi (bj, sya-all); hāsāpekkho pi (pts1ed) Patto nāma Bowl: dve pattā—ayopatto, mattikāpatto. There are two kinds of bowls: iron bowls and ceramic bowls. Upasampanne upasampannasaññī pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti pācittiyassa. If the other monk is fully ordained, and he perceives him as such, and he hides his bowl or robe or sitting mat or needle case or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession. Upasampanne vematiko …pe… If the other monk is fully ordained, but he is unsure of it, and he hides his bowl or robe or sitting mat or needle case or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession. upasampanne anupasampannasaññī pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti pācittiyassa. If the other monk is fully ordained, but he does not perceive him as such, and he hides his bowl or robe or sitting mat or needle case or belt, or he has it hidden, even just for a laugh, he commits an offense entailing confession. Anupasampannassa pattaṁ vā cīvaraṁ vā aññaṁ vā parikkhāraṁ apanidheti vā apanidhāpeti vā, antamaso hasāpekkhopi, āpatti dukkaṭassa. If he hides the bowl or robe or other requisite of someone who is not fully ordained, or he has it hidden, even just for a laugh, he commits an offense of wrong conduct.
“Upasampādessāmī”ti gaṇaṁ vā ācariyaṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. If, intending to give the full ordination, he searches for a group, a teacher, a bowl, or a robe, or he establishes a monastery zone, he commits an offense of wrong conduct. sammannati → sammanati (mr) "
tassa pattaṁ vā cīvaraṁ vā uddesaṁ vā paripucchaṁ vā dassāmīti upalāpeti, āpatti pācittiyassa. if he befriends him, saying, “I’ll give him a bowl,” “I’ll give him a robe,” “I’ll recite to him,” or “I’ll test him,” he commits an offense entailing confession.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rañño pasenadissa kosalassa nivesanaṁ tenupasaṅkami. Then, after robing up one the morning, Ānanda took his bowl and robe and went to King Pasenadi’s house.
Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena taṁ kulaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. One morning he robed up, took his bowl and robe, went to them, and sat down on the prepared seat.
Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them. Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat. Atha kho āyasmā sudinno senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. He then put his dwelling in order, took his bowl and robe, and set out for Vesālī. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṁ vissajjetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kalandagāmaṁ piṇḍāya pāvisi. Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms. “sace taṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti. “If that’s to be thrown away, sister, put it here in my almsbowl.” Atha kho āyasmato sudinnassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. As she was putting the porridge into his bowl, she recognized his hands, feet, and voice. Atha kho āyasmā sudinno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then, after robing up, Venerable Sudinna took his bowl and robe and went to his father’s house where he sat down on the prepared seat. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya vesāliṁ piṇḍāya pāvisi. Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms.
Mañce vā pīṭhe vā cīvaravaṁse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṁ hoti, antamaso pattādhārakepi. on a bed, on a bench, on a bamboo robe rack, on a clothesline, on a wall peg, in a tree, or even just on a bowl rest. heṭṭhāpīṭhe pattaṁ nikkhipitvā vihāraṁ pāvisi. put his almsbowl under a bench and entered his dwelling. So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ patto kena avahaṭo”ti? The first monk came out and asked the monks, “Who’s stolen my bowl?” Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṁ pavisitvā pattapūraṁ odanaṁ theyyacitto avahari. On one occasion during a shortage of food, a monk entered a rice kitchen and took a bowlful of boiled rice, intending to steal it. Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṁ pavisitvā pattapūraṁ maṁsaṁ theyyacitto avahari. On one occasion during a shortage of food, a monk entered a slaughterhouse and took a bowlful of meat, intending to steal it. sūnagharaṁ → sūnāgharaṁ (bj) Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṁ pavisitvā pattapūraṁ pūvaṁ theyyacitto avahari …pe… On one occasion during a shortage of food, a monk entered a bakery and took a bowlful of pastries, intending to steal it. … pattapūrā sakkhaliyo theyyacitto avahari …pe… took a bowlful of cookies, intending to steal it. … pattapūre modake theyyacitto avahari. took a bowlful of cakes, intending to steal it. Saṅghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti. When fresh food belonging to the Sangha was being distributed, they brought a certain monk’s share in another monk’s almsbowl and put it aside. Pattasāmiko bhikkhu attano maññamāno paribhuñji. The monk who was the owner of the bowl ate the food, thinking it was his own.
Idaṁ te pattacīvaraṁ bhavissatī”ti. You will get our bowl and robes.” Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami. And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā. lohitakaṁ → lohitagataṁ (pts1ed, mr) ‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’”ti? ‘Please kill us. You will get our bowl and robes’?”
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaraṁ ādāya yena vesālī tena pakkamiṁsu. And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī. ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṁ bhisi bibbohanaṁ lohakumbhī lohabhāṇakaṁ lohavārako lohakaṭāhaṁ vāsi parasu kuṭhārī kudālo nikhādanaṁ valli veḷu muñjaṁ pabbajaṁ tiṇaṁ mattikā dārubhaṇḍaṁ mattikābhaṇḍaṁ, a monastery, the land of a monastery, a dwelling, the site of a dwelling, a bed, a bench, a mattress, a pillow, a metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, a chisel, a creeper, bamboo, a reed, grass, clay, wooden goods, earthenware goods—bibbohanaṁ → bimbohanaṁ (bj, sya-all, pts1ed); parasu → pharasu (bj, sya-all, pts1ed) Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca— One morning Mahāmoggallāna robed up, took his bowl and robe, went to Lakkhaṇa, and said, Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. His outer robe was ablaze and burning, as were his bowl, belt, and body. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. Her outer robe was ablaze and burning, as were her bowl, belt, and body.
28. Pattasaññīpaṭiggahaṇasikkhāpada 28. The training rule on receiving with attention on the almsbowl “Pattasaññī piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā”ti. “‘I will receive almsfood with attention on the almsbowl,’ this is how you should train.” Pattasaññinā piṇḍapāto paṭiggahetabbo. Almsfood is to be received with attention on the bowl.
32. Pattasaññīsikkhāpada 32. The training rule on attention on the almsbowl “Pattasaññī piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will eat almsfood with attention on the almsbowl,’ this is how you should train.” Pattasaññinā piṇḍapāto bhuñjitabbo. Almsfood is to be eaten with attention on the bowl.
Tena kho pana samayena chabbaggiyā bhikkhū ujjhānasaññī paresaṁ pattaṁ olokenti …pe…. At that time the monks from the group of six were looking at the bowls of others finding fault. … “Na ujjhānasaññī paresaṁ pattaṁ olokessāmīti sikkhā karaṇīyā”ti. “‘I will not look at another’s almsbowl finding fault,’ this is how you should train.” Na ujjhānasaññinā paresaṁ patto oloketabbo. One should not look at the bowl of another finding fault. Yo anādariyaṁ paṭicca ujjhānasaññī paresaṁ pattaṁ oloketi, āpatti dukkaṭassa. If a monk, out of disrespect, looks at the bowl of another finding fault, he commits an offense of wrong conduct.
53. Pattanillehakasikkhāpada 53. The training rule on licking the almsbowl Tena kho pana samayena chabbaggiyā bhikkhū pattanillehakaṁ bhuñjanti …pe… At that time the monks from the group of six were licking their bowls while eating. … “Na pattanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā”ti. “‘I will not lick my almsbowl while eating,’ this is how you should train.” Na pattanillehakaṁ bhuñjitabbaṁ. One should not lick one’s bowl while eating. Yo anādariyaṁ paṭicca pattanillehakaṁ bhuñjati, āpatti dukkaṭassa. If a monk, out of disrespect, licks his bowl while eating, he commits an offense of wrong conduct.
Tena kho pana samayena bhikkhū kokanade pāsāde sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍenti. the monks in the Kokanada stilt house were discarding their bowl-washing water containing rice in inhabited areas. “kathañhi nāma samaṇā sakyaputtiyā sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics discard their bowl-washing water containing rice in inhabited areas? They’re just like householders who indulge in worldly pleasures!” “Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessāmīti sikkhā karaṇīyā”ti. ‘“I will not discard bowl-washing water containing rice in inhabited areas,” this is how you should train.’” Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍetabbaṁ. One should not discard bowl-washing water containing rice in an inhabited area. Yo anādariyaṁ paṭicca sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍeti, āpatti dukkaṭassa. If a monk, out of disrespect, discards bowl-washing water containing rice in an inhabited area, he commits an offense of wrong conduct.
Daṇḍo pattaṁ paṇāmesi, A staff, pushed with a bowl, Tena kho pana samayena aññataro bhikkhu sāratto itthiṁ pattena paṇāmesi. At one time a lustful monk pushed a woman with his almsbowl.
Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassā itthiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. One morning Udāyī robed up, took his bowl and robe, and went to the house of a beautiful widow where he sat down on the prepared seat.
Dasa bhariyāyo— dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhaṭacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikā. There are ten kinds of wives: the bought wife, the wife by choice, the wife through property, the wife through clothes, the wife through the bowl-of-water ritual, the wife through removing the head pad, the slave wife, the servant wife, the captured wife, the momentary wife. Odapattakinī nāma The wife through the bowl-of-water ritual: udakapattaṁ āmasitvā vāseti. after touching a bowl of water, they live together. odapattakinī … the wife through the bowl-of-water ritual of so-and-so.’” … odapattakinī … the wife through the bowl-of-water ritual of so-and-so.’” … dhanakkītā ca odapattakinī ca … the bought wife and the wife through the bowl-of-water ritual of so-and-so.’” … ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘Please be the bought wife and the wife by choice and the wife through property and the wife through clothes and the wife through the bowl-of-water ritual and the wife through removing the head pad and the slave wife and the servant wife and the captured wife and the momentary wife of so-and-so.’” odapattakinī … the wife through the bowl-of-water ritual of so-and-so.’” … ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘Please be the bought wife and the wife by choice and the wife through property and the wife through clothes and the wife through the bowl-of-water ritual and the wife through removing the head pad and the slave wife and the servant wife and the captured wife and the momentary wife of so-and-so.’” ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘Please be the bought wives and the wives by choice and the wives through property and the wives through clothes and the wives through the bowl-of-water ritual and the wives through removing the head pad and the slave wives and the servant wives and the captured wives and the momentary wives of so-and-so.’” odapattakinī … your wife through the bowl-of-water ritual.’” … ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘I have a wife for you who can be your bought wife and your wife by choice and your wife through property and your wife through clothes and your wife through the bowl-of-water ritual and your wife through removing the head pad and your slave wife and your servant wife and your captured wife and your momentary wife.’” odapattakinī … your wife through the bowl-of-water ritual.’” … ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. ‘I have a wife for you who can be your bought wife and your wife by choice and your wife through property and your wife through clothes and your wife through the bowl-of-water ritual and your wife through removing the head pad and your slave wife and your servant wife and your captured wife and your momentary wife.’” odapattakinī … his wife through the bowl-of-water ritual.” … ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. that I’ll be his bought wife and his wife by choice and his wife through property and his wife through clothes and his wife through the bowl-of-water ritual and his wife through removing the head pad and his slave wife and his servant wife and his captured wife and his momentary wife.” odapattakinī … his wife through the bowl-of-water ritual.” … ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’”ti. that I’ll be his bought wife and his wife by choice and his wife through property and his wife through clothes and his wife through the bowl-of-water ritual and his wife through removing the head pad and his slave wife and his servant wife and his captured wife and his momentary wife.”
Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āḷaviṁ piṇḍāya pāvisi. One morning Venerable Mahākassapa robed up, took his bowl and robe, and entered Āḷavī for alms.
Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu. The following morning they robed up, took their bowls and robes, and went to the house of that householder. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā. When they had eaten their meal and returned from alms round, they put their bowls and robes away, and squatted on their heels outside the monastery gatehouse, using their upper robes as a back-and-knee strap. They were silent and humiliated, their shoulders drooping and their heads down, glum and speechless.
leso nāma dasa lesā— jātileso, nāmaleso, gottaleso, liṅgaleso, āpattileso, pattaleso, cīvaraleso, upajjhāyaleso, ācariyaleso, senāsanaleso. A pretext: there are ten kinds of pretext—the pretext of caste, the pretext of name, the pretext of family, the pretext of characteristic, the pretext of offense, the pretext of almsbowl, the pretext of robe, the pretext of preceptor, the pretext of teacher, the pretext of dwelling. Pattaleso nāma The pretext of almsbowl: lohapattadharo diṭṭho hoti …pe… a monk sees someone carrying an iron bowl … sāṭakapattadharo diṭṭho hoti …pe… a black clay bowl … sumbhakapattadharo diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. an ordinary clay bowl committing an offense entailing expulsion. Aññaṁ sumbhakapattadharaṁ passitvā codeti— If he then accuses another person carrying an ordinary clay bowl, saying, “sumbhakapattadharo mayā diṭṭho. “I’ve seen someone carrying an ordinary clay bowl.
Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisi In the morning he robed up, took his bowl and robe, and entered Kīṭāgiri to collect almsfood.
Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ— Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying, Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji. After receiving the baked goods and honey in one of the valuable crystal bowls, the Buddha ate them. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ; We shouldn’t bow down to him, stand up for him, or receive his bowl and robe, Asaṇṭhahantā bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ, eko pādapīṭhaṁ, eko pādakaṭhalikaṁ upanikkhipi. One went to meet him to receive his bowl and robe, another prepared a seat, another set out water for washing the feet, yet another set out a foot stool, and the last one put out a foot scraper. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. The following morning the Buddha robed, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat. Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi— The next morning the Buddha had overcome that dragon, using fire against fire, but without harming it in the slightest way. He put it in his almsbowl and showed it to Uruvelā Kassapa: Pattamhi odahitvā, Putting the dragon in his bowl, Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha. Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti; While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. manussānaṁ → te manussānaṁ (pts1ed, mr) Sace upajjhāyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his preceptor’s bowl and give it to him while wet. sodako → saudako (bj, cck, sya2ed, pts1ed, mr) Sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ. If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his preceptor’s attendant. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ. He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl. Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The student should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; Without asking his preceptor for permission, he shouldn’t do any of the following: give away or receive a bowl; Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṁ vā kātabbaṁ— If the preceptor has a bowl, but not the student, the preceptor should give it to him, Sace saddhivihāriko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the student wants to enter the village, the preceptor should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his student’s bowl and give it to him while wet. Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Before he’s due back, the preceptor should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the student and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the student has eaten, the preceptor should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The preceptor should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. ‘paṇāmemi tan’ti vā, ‘māyidha paṭikkamī’ti vā, ‘nīhara te pattacīvaran’ti vā, ‘nāhaṁ tayā upaṭṭhātabbo’ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko; If the preceptor conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—then the student has been dismissed. manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uparisāyanīyepi uparipānīyepi uttiṭṭhapattaṁ upanāmenti; While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. Sace ācariyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the teacher wants to enter the village, the pupil should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his teacher’s bowl and give it to him while wet. Sace ācariyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā ācariyassa pacchāsamaṇena hotabbaṁ. If the teacher wants an attendant, the pupil should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his teacher’s attendant. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ. He shouldn’t walk too far behind his teacher or too close to him. He should receive the contents of his bowl. Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. When returning, the pupil should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the teacher and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the teacher has eaten, the pupil should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The pupil should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Na ācariyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; Without asking his teacher for permission, he shouldn’t do any of the following: give away or receive a bowl; Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṁ vā kātabbaṁ— If the teacher has a bowl, but not the pupil, the teacher should give it to him, Sace antevāsiko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the pupil wants to enter the village, the teacher should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his pupil’s bowl and give it to him while wet. Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Before he’s due back, the teacher should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the pupil and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the pupil has eaten, the teacher should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The teacher should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. paṇāmemi tanti vā, māyidha paṭikkamīti vā, nīhara te pattacīvaranti vā, nāhaṁ tayā upaṭṭhātabboti vā. If the teacher conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’— Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. In the morning the Buddha robed up, took his bowl and robe, and went to Suddhodana the Sakyan’s house where he sat down on the prepared seat. Yannūnāhaṁ sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhūhi saddhiṁ saṁvaseyyan”ti. Why don’t I just get myself a bowl and robes, shave off my hair and beard, put on ocher robes, and then go to the monastery and live with the monks?” And he did just that. 56. Apattakādivatthu 56. Those without an almsbowl, etc. Tena kho pana samayena bhikkhū apattakaṁ upasampādenti. On one occasion the monks gave the full ordination to someone without an almsbowl. “Na, bhikkhave, apattako upasampādetabbo. “You shouldn’t give the full ordination to someone without an almsbowl. Tena kho pana samayena bhikkhū apattacīvarakaṁ upasampādenti. On one occasion the monks gave the full ordination to someone with neither almsbowl nor robes. “Na, bhikkhave, apattacīvarako upasampādetabbo. “You shouldn’t give the full ordination to someone with neither almsbowl nor robes. Tena kho pana samayena bhikkhū yācitakena pattena upasampādenti. On one occasion the monks gave the full ordination to someone with a borrowed almsbowl. Upasampanne pattaṁ paṭiharanti. When he had been ordained, they took back the bowl. “Na, bhikkhave, yācitakena pattena upasampādetabbo. “You shouldn’t give the full ordination to someone with a borrowed almsbowl. Tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti. On one occasion the monks gave the full ordination to someone with a borrowed almsbowl and borrowed robes. Upasampanne pattacīvaraṁ paṭiharanti. When he had been ordained, they took back the bowl and the robes. “Na, bhikkhave, yācitakena pattacīvarena upasampādetabbo. “You shouldn’t give the full ordination to someone with a borrowed almsbowl and borrowed robes. Paripuṇṇaṁ te pattacīvaraṁ? Do you have a full set of bowl and robes? Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ— Their bowls and robes should then be pointed out to them: ‘ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako. ‘This is your bowl, this your outer robe, this your upper robe, and this your sarong. Paripuṇṇaṁ te pattacīvaraṁ? Do you have a full set of bowl and robes? Paripuṇṇaṁ te pattacīvaraṁ? Do you have a full set of bowl and robes? Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstacles and his bowl and robes are complete. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstacles and his bowl and robes are complete. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstacles and his bowl and robes are complete. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstacles and his bowl and robes are complete. gaṇapaṇḍakapattako; Group, paṇḍaka, and one without almsbowl;
Uposathaṁ āgacchantā bhikkhūpi vuyhanti, pattāpi vuyhanti, cīvarānipi vuyhanti. Monks on their way to the observance-day ceremony were swept away by the current, as were their bowls and robes. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ; It may happen that resident monks see signs and indications of newly arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet.
yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya; Whoever returns first from alms round in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing. so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya; He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkamiṁsu. And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ; It may happen that resident monks see signs and indications of newly arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā asaṁvihitā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, pānīyena paripucchitabbā; If those quarrelsome and argumentative monks arrive without prior notice, the resident monks should prepare seats and set out a foot stool, a foot scraper, and water for washing the feet. They should then go out to meet those monks, receive their bowls and robes, and ask if they want water to drink.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi, aññatarena bhikkhunā pacchāsamaṇena. One morning the Buddha robed up, took his bowl and robe, and entered Rājagaha for almsfood together with an attendant monk. Atha kho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. One morning that monk robed up, took his bowl and robe, and went to that lay follower’s house, where he sat down on the prepared seat. kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. He got up from his seat, bowed down, and circumambulated Mahākāccāna with his right side toward him. He then put his dwelling in order, took his bowl and robe, and set out for Sāvatthī.
Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi. After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi. Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to Suppiya’s house where he sat down on the prepared seat together with the Sangha of monks. “yannūnāhaṁ aḍḍhatelasannaṁ bhikkhusatānaṁ aḍḍhatelasāni maṁsapātisatāni paṭiyādeyyaṁ, ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmeyyan”ti. “Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.” Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā aḍḍhatelasāni ca maṁsapātisatāni, bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. The following morning that official had various kinds of fine food prepared, as well as twelve hundred and fifty bowls of meat. He then had the Buddha informed that the meal was ready. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat together with the Sangha of monks. Bahuṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, aḍḍhatelasāni ca maṁsapātisatāni. I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat. Ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmessāmīti. I’ll bring one bowl of meat to each and every one of you. upanāmessāmīti → upanāmessāmi (bj, sya-all) kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsi—“bhuñjatha vā haratha vā”ti. Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying, “Eat it or take it away.” Ekacce bhikkhū pattepi pūresuṁ parissāvanānipi thavikāyopi pūresuṁ. Some monks filled their almsbowls and even their water filters and bags. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Sangha of monks. He washed his feet, entered the guesthouse, and sat down facing the east, leaning on the central pillar. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṁ magadhamahāmattānaṁ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to Sunidha’s and Vassakāra’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robes up, took his bowl and robe, and went to Ambapālī’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to General Sīha’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robes up, took his bowl and robe, and went to Meṇḍaka’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks.
Tena kho pana samayena bhikkhū pātiyāpi pattepi cīvaraṁ omaddanti. The monks were kneading the robes in basins and bowls. “sandahatha, bhikkhave, pattacīvaraṁ; kālo bhattassā”ti. “Get your bowls and robes. It’s time for the meal.” sandahatha → sannahatha (bj, sya-all, pts1ed) Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya— The Buddha robed up and took his bowl and robe. Atha kho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesuṁ. They then took his bowl and robes and went to Sāvatthī, where they told the Buddha what had happened. “Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, “When a monk dies, the Sangha becomes the owner of his bowl and robes. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. I allow the Sangha to give the three robes and the bowl to the nurses. Idaṁ tassa ticīvarañca patto cā’ti. Here are his three robes and bowl.’ Idaṁ tassa ticīvarañca patto ca. Here are his three robes and bowl. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya. If it seems appropriate to the Sangha, the Sangha should give the three robes and the bowl to the nurses. Idaṁ tassa ticīvarañca patto ca. Here are his three robes and bowl. Saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ deti. The Sangha gives the three robes and the bowl to the nurses. Yassāyasmato khamati imassa ticīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa; Any monk who approves of giving the three robes and the bowl to the nurses should remain silent. Dinnaṁ idaṁ saṅghena ticīvarañca patto ca gilānupaṭṭhākānaṁ. The Sangha has given the three robes and the bowl to the nurses. “Sāmaṇerassa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, “When a novice monk dies, the Sangha becomes the owner of his bowl and robes. Anujānāmi, bhikkhave, saṅghena cīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. I allow the Sangha to give the robes and the bowl to the nurses. ‘itthannāmo, bhante, sāmaṇero kālaṅkato, idaṁ tassa cīvarañca patto cā’ti. ‘Venerables, the novice monk so-and-so has died. Here are his robes and bowl.’ Idaṁ tassa cīvarañca patto ca. Here are his robes and bowl. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya. If it seems appropriate to the Sangha, the Sangha should give the robes and the bowl to the nurses. Idaṁ tassa cīvarañca patto ca. Here are his robes and bowl. Saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ deti. The Sangha gives the robes and the bowl to the nurses. Yassāyasmato khamati imassa cīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa; Any monk who approves of giving the robes and the bowl to the nurses should remain silent. Dinnaṁ idaṁ saṅghena cīvarañca patto ca gilānupaṭṭhākānaṁ. The Sangha has given the robes and the bowl to the nurses. “Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, “When a monk dies, the Sangha becomes the owner of his bowl and robes. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. I allow the Sangha to give the three robes and the bowl to the nurses.
Addasā kho kassapagotto bhikkhu te bhikkhū dūratova āgacchante, disvāna āsanaṁ paññapesi, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi, paccuggantvā pattacīvaraṁ paṭiggahesi, pānīyena āpucchi, nahāne ussukkaṁ akāsi, ussukkampi akāsi yāguyā khādanīye bhattasmiṁ. When Kassapagotta saw those monks coming, he prepared seats, and he set out a foot stool, a foot scraper, and water for washing the feet. He then went out to meet them, received their bowls and robes, and asked if they wanted water to drink. He made sure they had a bath, and he helped them get congee, fresh foods, and meals. Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena campā tena pakkāmi. He then put his dwelling in order, took his bowl and robe, and set out for Campā. Atha kho te āgantukā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena campā tena pakkamiṁsu. They then put their dwellings in order, took their bowls and robes, and set out for Campā.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Then, after robing up in the morning, the Buddha took his bowl and robe and entered Kosambī for alms. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya saṅghamajjhe ṭhitakova imā gāthāyo abhāsi— When he had completed his alms round, eaten his meal, and returned, he put his dwelling in order. He then took his bowl and robe, and while standing in the midst of the Sangha, he spoke these verses: Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ, disvāna āsanaṁ paññapesi, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi, paccuggantvā pattacīvaraṁ paṭiggahesi. When Bhagu saw the Buddha coming, he prepared a seat and set out a foot stool, a foot scraper, and water for washing the feet. He then went out to meet the Buddha, receiving his bowl and robe. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi. The three of them went out to meet the Buddha. One received his bowl and robe, one prepared a seat, and one put out a foot stool, a foot scraper, and water for washing the feet. “Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. “Whoever returns first from alms round in the village, he prepares the seats and sets out a foot stool, a foot scraper, and water for washing the feet. He washes the bowl for leftovers and puts it back out, and sets out water for drinking and water for washing. So āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati. He puts away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He washes the bowl for leftovers and puts it away, puts away the water for drinking and the water for washing, and sweeps the dining hall. Atha kho kosambakā bhikkhū senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tenupasaṅkamiṁsu. The monks at Kosambī put their dwellings in order, took their bowls and robes, and went to Sāvatthī.
Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. In the morning he robed up, took his bowl and robe, and entered Kīṭāgiri to collect almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. samiñjitena → sammiñjitena (bj, sya-all, km, pts1ed) “yannūnāhaṁ cittassa gahapatino therānaṁ bhikkhūnaṁ paṭiyattaṁ passeyyan”ti pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatino nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. “Why don’t I go and see what Citta has prepared for the senior monks?” He then robed up, took his bowl and robe, and went to Citta’s house where he sat down on the prepared seat. Atha kho āyasmā sudhammo senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. Sudhamma put his dwelling in order, took his bowl and robe, and left for Sāvatthī. pattacīvarappaṭiggahaṇaṁ, He shouldn’t consent to a regular monk receiving his bowl and robe. Pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati— he consents to a regular monk offering him a bed; he consents to a regular monk offering him water for washing his feet and a foot stool; he consents to a regular monk offering him a foot scraper; he consents to a regular monk receiving his bowl and robe; he consents to a regular monk massaging his back when bathing. Na pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati— he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. pattacīvarappaṭiggahaṇaṁ, He shouldn’t consent to a regular monk receiving his bowl and robe. pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati …pe… he consents to a regular monk offering him a bed; he consents to a regular monk offering him water for washing his feet and a foot stool; he consents to a regular monk offering him a foot scraper; he consents to a regular monk receiving his bowl and robe; he consents to a regular monk massaging his back when bathing. … na pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati …pe… he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. … pli-tv-kd11 He shouldn’t consent to a regular monk receiving his bowl and robe. pe…. he consents to a regular monk bowing down to him; he consents to a regular monk standing up for him; he consents to a regular monk raising his joined palms to him; he consents to a regular monk doing appropriate duties for him; he consents to a regular monk offering him a seat. … he consents to a regular monk offering him a bed; he consents to a regular monk offering him water for washing his feet and a foot stool; he consents to a regular monk offering him a foot scraper; he consents to a regular monk receiving his bowl and robe; he consents to a regular monk massaging his back when bathing. … he charges a regular monk with failure in morality; he charges a regular monk with failure in conduct; he charges a regular monk with failure in view; he charges a regular monk with failure in livelihood; he causes splits between monks. … he wears lay clothes; he wears the robes of the monastics of other religions; he associates with the monastics of other religions; he doesn’t associate with monks; he doesn’t train in the monks’ training. … he stays in the same room in a monastery as a regular monk; he stays in the same room in a non-monastery as a regular monk; he stays in the same room in a monastery or a non-monastery as a regular monk; he doesn’t get up from his seat when he sees a regular monk; he dismisses a regular monk, whether indoors or outdoors. pe…. he doesn’t consent to a regular monk bowing down to him; he doesn’t consent to a regular monk standing up for him; he doesn’t consent to a regular monk raising his joined palms to him; he doesn’t consent to a regular monk doing appropriate duties for him; he doesn’t consent to a regular monk offering him a seat. … he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. … he doesn’t charge a regular monk with failure in morality; he doesn’t charge a regular monk with failure in conduct; he doesn’t charge a regular monk with failure in view; he doesn’t charge a regular monk with failure in livelihood; he doesn’t cause splits between monks. … he doesn’t wear lay clothes; he doesn’t wear the robes of the monastics of other religions; he doesn’t associate with the monastics of other religions; he associates with monks; he trains in the monks’ training. … he doesn’t stay in the same room in a monastery as a regular monk; he doesn’t stay in the same room in a non-monastery as a regular monk; he doesn’t stay in the same room in a monastery or a non-monastery as a regular monk; he gets up from his seat when he sees a regular monk; he doesn’t dismiss a regular monk, whether indoors or outdoors.
Tena kho pana samayena pārivāsikā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ, seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. At that time monks on probation consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect toward them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes, and massaging their backs when bathing. pattacīvarappaṭiggahaṇaṁ, Regular monks receiving his bowl and robe; Anujānāmi, bhikkhave, pārivāsikānaṁ bhikkhūnaṁ mithu yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ, seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. Monks on probation should do the following with one another according to seniority: bow down, stand up, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Tena kho pana samayena mūlāyapaṭikassanārahā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ, seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. At this time monks deserving to be sent back to the beginning consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect toward them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes, and massaging their backs when bathing. pattacīvarappaṭiggahaṇaṁ, Regular monks receiving his bowl and robe; Anujānāmi, bhikkhave, mūlāyapaṭikassanārahānaṁ bhikkhūnaṁ mithu yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikammaṁ. Monks deserving to be sent back to the beginning should do the following to one another according to seniority: bow down, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Tena kho pana samayena mānattārahā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ, seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. At this time monks deserving the trial period consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect toward them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes, and massaging their backs when bathing. pli-tv-kd12 Regular monks receiving his bowl and robe; Anujānāmi, bhikkhave, mānattārahānaṁ bhikkhūnaṁ mithu yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikammaṁ. Monks deserving the trial period should do the following to one another according to seniority: bow down, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Tena kho pana samayena mānattacārikā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ, seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ. At this time monks undertaking the trial period consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect toward them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes, and massaging their backs when bathing. pattacīvarappaṭiggahaṇaṁ, Regular monks receiving his bowl and robe; Anujānāmi, bhikkhave, mānattacārikānaṁ bhikkhūnaṁ mithu yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikammaṁ. Monks undertaking the trial period should do the following to one another according to seniority: bow down, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Tena kho pana samayena abbhānārahā bhikkhū sādiyanti pakatattānaṁ bhikkhūnaṁ abhivādanaṁ paccuṭṭhānaṁ …pe… At this time monks deserving rehabilitation consented to regular monks bowing down to them, standing up for them, raising their joined palms to them, doing acts of respect for them, offering them a seat, offering them a bed, offering them water for washing their feet and a foot stool, offering them a foot scraper, receiving their bowls and robes, pli-tv-kd12 Regular monks receiving his bowl and robe; Anujānāmi, bhikkhave, abbhānārahānaṁ bhikkhūnaṁ mithu yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ …pe… nahāne piṭṭhiparikammaṁ. Monks deserving rehabilitation should do the following to one another according to seniority: bow down, raise their joined palms, do acts of respect, offer a seat, offer a bed, offer water for washing the feet and a foot stool, offer a foot scraper, receive bowl and robe, and massage one another’s backs when bathing. Pattaṁ nahāne parikammaṁ, Bowl, massaging when bathing,
Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu. The following morning they robed up, took their bowls and robes, and went to the house of that householder. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā. When they had eaten their meal and returned from alms round, they put their bowls and robes away, and squatted on their heels outside the monastery gatehouse, using their upper robes as a back-and-knee strap. They were silent and humiliated, with shoulders drooping and heads down, glum and speechless.
Tena kho pana samayena chabbaggiyā bhikkhū ādāsepi udakapattepi mukhanimittaṁ olokenti. At that time the monks from the group of six looked at their faces in mirrors and in bowls of water. “Na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṁ oloketabbaṁ. “You shouldn’t look at your face in a mirror or in a bowl of water. “Anujānāmi, bhikkhave, ābādhappaccayā ādāse vā udakapatte vā mukhanimittaṁ oloketun”ti. “I allow you to look at your face in a mirror or in a bowl of water if you have a disease.” pli-tv-kd15 Rules relating to bowls “yannūnāhaṁ imāya candanagaṇṭhiyā pattaṁ lekhāpeyyaṁ. “Why don’t I have a bowl carved from this block of sandal? Lekhañca me paribhogaṁ bhavissati, pattañca dānaṁ dassāmī”ti. I’d use the chips myself, but give the bowl away as a gift.” Atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṁ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha— He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced, bandhitvā → vāhitvā (sya-all); uḍḍitvā → vāhitvā (bj); pakkhipitvā (pts1ed) “yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. “I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.” “ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti. “I’m perfected and have supernormal powers. Give me the bowl.” Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms. Gacchāvuso, moggallāna, etaṁ pattaṁ ohara. If you go and bring down that bowl, Atha kho āyasmā piṇḍolabhāradvājo vehāsaṁ abbhuggantvā taṁ pattaṁ gahetvā tikkhattuṁ rājagahaṁ anupariyāyi. Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times. Atha kho rājagahako seṭṭhi āyasmato piṇḍolabhāradvājassa hatthato pattaṁ gahetvā mahagghassa khādanīyassa pūretvā āyasmato piṇḍolabhāradvājassa adāsi. The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja, ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. that Piṇḍola Bhāradvāja had taken down the merchant’s bowl, “saccaṁ kira tayā, bhāradvāja, rājagahakassa seṭṭhissa patto ohārito”ti? “Is it true, Bhāradvāja, that you brought down that merchant’s bowl?” Kathañhi nāma tvaṁ, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassessasi. How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl? Bhindathetaṁ, bhikkhave, dārupattaṁ sakalikaṁ sakalikaṁ katvā, bhikkhūnaṁ añjanupapisanaṁ detha. Now destroy that wooden bowl and make it into splinters. Give these to the monks to use as scent in ointments. Na ca, bhikkhave, dārupatto dhāretabbo. And you shouldn’t use a wooden bowl. Tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. At that time the monks from the group of six used luxurious bowls made with gold and silver. “Na, bhikkhave, sovaṇṇamayo patto dhāretabbo …pe… “You shouldn’t use almsbowls made with gold, Anujānāmi, bhikkhave, dve patte— I allow two kinds of almsbowls: ayopattaṁ, mattikāpattan”ti. iron bowls and ceramic bowls.” Tena kho pana samayena pattamūlaṁ ghaṁsiyati. At that time the bottoms of the bowls became scratched. “Anujānāmi, bhikkhave, pattamaṇḍalan”ti. “I allow a circular bowl-rest.” Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Soon afterwards the monks from the group of six used luxurious bowl-rests made with gold and silver. “Na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni. “You shouldn’t use luxurious bowl-rests. Anujānāmi, bhikkhave, dve pattamaṇḍalāni— I allow two kinds of bowl-rests: tipumayaṁ, sīsamayan”ti. bowl-rests made of tin and a bowl-rests made of lead.” Bahalāni maṇḍalāni na acchupiyanti. There were thick bowl-rests on which the bowls did not sit properly. Tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni. Soon the monks from the group of six used colorful bowl-rests, decorated like walls. “Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatāni. “You shouldn’t use colorful bowl-rests, decorated like a wall. Anujānāmi, bhikkhave, pakatimaṇḍalan”ti. I allow ordinary bowl-rests.” Tena kho pana samayena bhikkhū sodakaṁ pattaṁ paṭisāmenti. At this time there were monks who put away their bowls while still wet. Patto dussati. The bowls were stained. “Na, bhikkhave, sodako patto paṭisāmetabbo. “You shouldn’t put away your bowl while still wet. Anujānāmi, bhikkhave, otāpetvā pattaṁ paṭisāmetun”ti. You should sun your bowl and then put it away.” Tena kho pana samayena bhikkhū sodakaṁ pattaṁ otāpenti. Soon afterwards there were monks who sunned their bowls while still wet. sodakaṁ → saudakaṁ (sya-all, pts1ed, mr) Patto duggandho hoti. The bowls became smelly. “Na, bhikkhave, sodako patto otāpetabbo. “You shouldn’t sun your bowl while still wet. Anujānāmi, bhikkhave, vodakaṁ katvā otāpetvā pattaṁ paṭisāmetun”ti. You should dry the bowl and then sun it before you put it away.” Tena kho pana samayena bhikkhū uṇhe pattaṁ nidahanti. Monks left their bowls in the heat of the sun. Pattassa vaṇṇo dussati. The bowls became discolored. “Na, bhikkhave, uṇhe patto nidahitabbo. “You shouldn’t leave your bowl in the heat of the sun. Tena kho pana samayena sambahulā pattā ajjhokāse anādhārā nikkhittā honti. On one occasion a number of almsbowls had been put down outside without support. Vātamaṇḍalikāya āvaṭṭetvā pattā bhijjiṁsu. A whirlwind rolled the bowls around and as a result they broke. “Anujānāmi, bhikkhave, pattādhārakan”ti. “I allow a bowl rack.” Tena kho pana samayena bhikkhū miḍḍhante pattaṁ nikkhipanti. On one occasion there were monks who had put their bowls on the edge of a bench. “Na, bhikkhave, miḍḍhante patto nikkhipitabbo. “You shouldn’t put your almsbowl on the edge of a bench. Tena kho pana samayena bhikkhū paribhaṇḍante pattaṁ nikkhipanti. On one occasion there were monks who had put their bowls on the edge of a ledge. “Na, bhikkhave, paribhaṇḍante patto nikkhipitabbo. “You shouldn’t put your almsbowl on the edge of a ledge. Tena kho pana samayena bhikkhū chamāya pattaṁ nikkujjanti. At that time the monks put their bowls upside down on the ground. Oṭṭho ghaṁsiyati. The edge of the bowls were scratched. “Anujānāmi, bhikkhave, pattamāḷakan”ti. “I allow a platform for bowls.” Pattamāḷako paripatitvā patto bhijjati. The bowls fell off the platform and broke. “Anujānāmi, bhikkhave, pattakuṇḍolikan”ti. “I allow a storage container for almsbowls.” Pattakuṇḍolikāya patto ghaṁsiyati. The bowls were scratched in the storage containers. “Anujānāmi, bhikkhave, pattatthavikan”ti. “I allow a bowl bag.” Tena kho pana samayena bhikkhū bhittikhilepi nāgadantakepi pattaṁ laggenti. At that time there were monks who hung their bowls from wall pegs. Paripatitvā patto bhijjati. The bowls fell down and broke. “Na, bhikkhave, patto laggetabbo. “You shouldn’t hang up your almsbowl. Tena kho pana samayena bhikkhū mañce pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them. “Na, bhikkhave, mañce patto nikkhipitabbo. “You shouldn’t place your bowl on a bed. Tena kho pana samayena bhikkhū pīṭhe pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them. “Na, bhikkhave, pīṭhe patto nikkhipitabbo. “You shouldn’t place your bowl on a bench. Tena kho pana samayena bhikkhū aṅke pattaṁ nikkhipanti, satisammosā uṭṭhahanti. At that time there were monks who put their bowls in their laps. When they got up absentmindedly, Paripatitvā patto bhijjati. the bowls fell down and broke. “Na, bhikkhave, aṅke patto nikkhipitabbo. “You shouldn’t put your bowl in your lap. Tena kho pana samayena bhikkhū chatte pattaṁ nikkhipanti. At one time there were monks who put their bowls on a sunshade. Vātamaṇḍalikāya chattaṁ ukkhipiyati paripatitvā patto bhijjati. A whirlwind lifted the sunshade, and the bowls fell down and broke. “Na, bhikkhave, chatte patto nikkhipitabbo. “You shouldn’t put your bowl on a sunshade. Tena kho pana samayena bhikkhū pattahatthā kavāṭaṁ paṇāmenti. At that time there were monks who opened doors with a bowl in their hand. Kavāṭo āvaṭṭitvā patto bhijjati. The doors swung back and the bowls broke. “Na, bhikkhave, pattahatthena kavāṭaṁ paṇāmetabbaṁ. “You shouldn’t open a door with an almsbowl in your hand. kavāṭaṁ paṇāmetabbaṁ → kavāṭo paṇāmetabbo (bj, mr) Tena kho pana samayena bhikkhū tumbakaṭāhe piṇḍāya caranti. At that time there were monks who walked for alms with gourds as bowls. “Na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṁ. “You shouldn’t walk for alms with a gourd as bowl. Tena kho pana samayena bhikkhū ghaṭikaṭāhe piṇḍāya caranti. At that time there were monks who walked for alms with water pots as bowls. ghaṭikaṭāhe → ghaṭikaṭāhena (sya-all) “Na, bhikkhave, ghaṭikaṭāhe piṇḍāya caritabbaṁ. “You shouldn’t walk for alms with a water pot as bowl. So chavasīsassa pattaṁ dhāreti. used a skull as bowl. “kathañhi nāma samaṇā sakyaputtiyā chavasīsassa pattaṁ dhāressanti, seyyathāpi pisācillikā”ti. “How can the Sakyan monastics use skulls as bowls? They’re just like goblins.” “Na, bhikkhave, chavasīsassa patto dhāretabbo. “You shouldn’t use a skull as bowl. Tena kho pana samayena bhikkhū calakānipi aṭṭhikānipi ucchiṭṭhodakampi pattena nīharanti. At that time there were monks who carried away chewed food remnants, bones, and dirty mouth-rinsing water in their bowls. “Na bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṁ vā pattena nīharitabbaṁ. “You shouldn’t carry away chewed food remnants, bones, and dirty mouth-rinsing water in your almsbowl. “Anujānāmi, bhikkhave, āvesanavitthakan”ti. “I allow a small bowl.” Āvesanavitthake samākulā honti. The small bowls became crowded. Tena kho pana samayena bhikkhū sūcikampi satthakampi bhesajjampi pattena ādāya gacchanti. And so did the monks went, having put their needles, knives, and medicines in their almsbowls. Pātiyāpi pattenapi udakaṁ atiharanti …pe… They brought the water in basins and bowls. So bhuñjamāno na sakkoti hatthena pattaṁ sandhāretuṁ. was unable to hold his bowl with his hands while eating. pli-tv-kd15 The overturning of the bowl “tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjatu, asambhogaṁ saṅghena karotu. “Well then, monks, the Sangha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo— When a lay follower has eight qualities, you should overturn your bowl against him: Evañca pana, bhikkhave, nikkujjitabbo. And the overturning of the bowl is to be done like this. Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjeyya, asambhogaṁ saṅghena kareyya. If it seems appropriate to the Sangha, the Sangha should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. Saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjati, asambhogaṁ saṅghena karoti. The Sangha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. Yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā, asambhogaṁ saṅghena karaṇaṁ, so tuṇhassa; Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī should remain silent. Nikkujjito saṅghena vaḍḍhassa licchavissa patto, asambhogo saṅghena. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. pli-tv-kd15 Turning the bowl upright Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena vaḍḍhassa licchavissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā vaḍḍhaṁ licchaviṁ etadavoca— After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him, “saṅghena te, āvuso vaḍḍha, patto nikkujjito. “Vaḍḍha, the Sangha has overturned the bowl against you. “tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjatu, sambhogaṁ saṅghena karotu. “Well then, the Sangha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo— When a lay follower has eight qualities, you should turn your bowl upright for him: Evañca pana, bhikkhave, ukkujjitabbo. And the turning of the bowl upright is to be done like this. ‘saṅghena me, bhante, patto nikkujjito, asambhogomhi saṅghena. ‘Venerables, the Sangha has overturned the bowl against me, prohibiting me from interacting with the Sangha. Sohaṁ, bhante, sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, saṅghaṁ pattukkujjanaṁ yācāmī’ti. I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Sangha to turn the bowl upright for me.’ Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati. He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him. Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjeyya, sambhogaṁ saṅghena kareyya. If it seems appropriate to the Sangha, the Sangha should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati. He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him. Saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjati, sambhogaṁ saṅghena karoti. The Sangha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. Yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā, sambhogaṁ saṅghena karaṇaṁ, so tuṇhassa; Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī should remain silent. Ukkujjito saṅghena vaḍḍhassa licchavissa patto, sambhogo saṅghena. The Sangha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. Soon afterwards, the Buddha robed up in the morning, took his bowl and robe, and went the Prince’s house. Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. The Prince personally served the various kinds of fine food to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the Prince sat down to one side. Tena kho pana samayena aññataro bhikkhu sikkāya pattaṁ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati. On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā sikkāya pattaṁ pariharituṁ. On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying-net. na sakkomi vinā sikkāya pattaṁ pariharituṁ. I’m unable to carry my bowl without a carrying-net. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He’s unable to carry his bowl without a carrying-net. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He’s unable to carry his bowl without a carrying-net. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying-net. na sakkomi vinā sikkāya pattaṁ pariharituṁ. or to carry my bowl without a carrying-net. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He’s unable to walk about without a staff or to carry his bowl without a carrying-net. Ayaṁ itthannāmo bhikkhu gilāno na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Monk so-and-so is sick. He’s unable to walk about without a staff or to carry his bowl without a carrying-net. “anujānāmi, bhikkhave, ṭhapetvā paharaṇiṁ sabbaṁ lohabhaṇḍaṁ, ṭhapetvā āsandiṁ pallaṅkaṁ dārupattaṁ dārupādukaṁ sabbaṁ dārubhaṇḍaṁ, ṭhapetvā katakañca kumbhakārikañca sabbaṁ mattikābhaṇḍan”ti. “I allow all iron goods except weapons; all wooden goods except high couches, luxurious couches, wooden almsbowls, and wooden shoes; and all ceramic goods except ceramic foot scrubbers and clay huts.” Ādāsudapattavaṇā, Sores in a mirror or bowl of water, Uccāvacā pattamūlā, Luxurious, bowl bottoms, vitthakaṁ thavikabaddhakā. Small bowl, bag, strap. pattenādāya gacchare; Taking their bowls they went; dārupattañca pādukaṁ; And wooden almsbowls, wooden shoes;
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robe up, took his bowl and robe, and went to the house of that merchant where he sat down on the prepared seat together with the Sangha of monks. Atha kho rājagahako seṭṭhī buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. That merchant personally served various kinds of fine food to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the merchant sat down to one side Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to that merchant’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Anāthapiṇḍika then personally served the various kinds of fine food to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, Anāthapiṇḍika sat down to one side Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Buddha robed up, took his bowl and robe, and went to Anāthapiṇḍika’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Anāthapiṇḍika then personally served various kinds of fine food to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, Anāthapiṇḍika sat down to one side Lohakumbhī, lohabhāṇakaṁ, lohavārako, lohakaṭāhaṁ, vāsi, parasu, kuṭhārī, kudālo, nikhādanaṁ— A metal pot, a metal jar, a metal bucket, a metal bowl, an adz, a hatchet, an ax, a spade, or a chisel kuṭhārī → kudhārī (mr); parasu → pharasu (bj, sya-all, pts1ed, mr) Lohakumbhī, lohabhāṇakaṁ, lohavārako, lohakaṭāhaṁ, vāsī, parasu, kuṭhārī, kudālo, nikhādanaṁ— A metal pot, a metal jar, a metal bucket, a metal bowl, an adz, a hatchet, an ax, a spade, or a chisel pattaggāhāpako na hoti …pe… no distributor of almsbowls … tatheva pattaggāhako; Just so a distributor of almsbowls;
Atha kho devadatto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. He put his dwelling in order, took his bowl and robes, and left for Rājagaha, Atha kho devadatto kumārakavaṇṇaṁ paṭisaṁharitvā saṅghāṭipattacīvaradharo ajātasattussa kumārassa purato aṭṭhāsi. Devadatta abandoned the form of a boy and stood in front of Ajātasattu, wearing his robes and carrying his bowl. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ rājagahaṁ piṇḍāya pāvisi. Then, one morning, the Buddha robed up, took his bowl and robe, and entered Rājagaha for alms together with a number of monks. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Soon afterwards, Venerable Ānanda robed up in the morning, took his bowl and robe, and entered Rājagaha for alms.
ekamantaṁ cīvaraṁ nikkhipitabbaṁ; He should then put down his bowl and robe, Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Tena kho pana samayena āvāsikā bhikkhū āgantuke bhikkhū disvā neva āsanaṁ paññapenti, na pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipanti, na paccuggantvā pattacīvaraṁ paṭiggaṇhanti, na pānīyena pucchanti, na vuḍḍhatarepi āgantuke bhikkhū abhivādenti, na senāsanaṁ paññapenti. At that time, when they saw newly arrived monks, the resident monks did not prepare seats, or put out foot stools, foot scrapers, or water for washing the feet. They did not go out to meet them to receive their bowls and robes, or ask if they wanted water to drink. They did not bow down to newly arrived monks who were senior to them or assign dwellings to them. na pānīyena pucchanti → na paribhojanīyena pucchanti (sya-all, km); na pāniyena pucchanti (pts1ed) Āvāsikena, bhikkhave, bhikkhunā āgantukaṁ bhikkhuṁ vuḍḍhataraṁ disvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, pānīyena pucchitabbo. When a resident monk sees a newly arrived monk who is senior to him, he should prepare a seat, and put out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet him to receive his bowl and robe, and ask if he wants water to drink. pānīyena pucchitabbo → paribhojanīyena pucchitabbo (sya-all); pāniyena pucchitabbo (pts1ed) ‘atra pattaṁ nikkhipāhi, atra cīvaraṁ nikkhipāhi, idaṁ āsanaṁ nisīdāhī’ti. while telling him where to put his bowl and robe, and which seat to sit on. Sace ārāme kālo ārocito hoti, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā sādhukaṁ ataramānena gāmo pavisitabbo. In a monastery where the time for departure gets announced, a monk should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and enter the village carefully and without hurry. Udake diyyamāne ubhohi hatthehi pattaṁ paṭiggahetvā udakaṁ paṭiggahetabbaṁ. When given water, he should receive it while holding his bowl with both hands. Nīcaṁ katvā sādhukaṁ appaṭighaṁsantena patto dhovitabbo. Holding the bowl low, he should rinse it carefully without scratching it. Sace udakappaṭiggāhako hoti, nīcaṁ katvā udakappaṭiggahe udakaṁ āsiñcitabbaṁ— If there’s someone to receive the water, he should hold his bowl low and pour the water into the container, Sace udakappaṭiggāhako na hoti, nīcaṁ katvā chamāya udakaṁ āsiñcitabbaṁ— If there’s no one to receive the water, he should hold his bowl low and pour the water on the ground, Odane diyyamāne ubhohi hatthehi pattaṁ paṭiggahetvā odano paṭiggahetabbo, sūpassa okāso kātabbo. When given rice, he should receive it while holding his bowl with both hands, leaving room for the curry. Pattasaññinā piṇḍapāto paṭiggahetabbo. he should receive the almsfood with attention on the bowl; Pattasaññinā piṇḍapāto bhuñjitabbo. he should eat almsfood with attention on the bowl; Na ujjhānasaññinā paresaṁ patto oloketabbo. he shouldn’t look at another’s almsbowl finding fault; Na pattanillehakaṁ bhuñjitabbaṁ. he shouldn’t lick his almsbowl while eating; Udake diyyamāne ubhohi hatthehi pattaṁ paṭiggahetvā udakaṁ paṭiggahetabbaṁ. When given water, a monk should receive it while holding his bowl with both hands. Nīcaṁ katvā sādhukaṁ appaṭighaṁsantena patto dhovitabbo. Holding the bowl low, he should rinse it carefully without scratching it. Sace udakappaṭiggāhako hoti, nīcaṁ katvā udakappaṭiggahe udakaṁ āsiñcitabbaṁ— If there’s someone to receive the water, he should hold his bowl low and pour the water into the container, Sace udakappaṭiggāhako na hoti, nīcaṁ katvā chamāya udakaṁ āsiñcitabbaṁ— If there’s no one to receive the water, he should hold his bowl low and pour the water on the ground, Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍetabbaṁ. He shouldn’t discard bowl-washing water containing rice in inhabited areas. ‘idāni gāmaṁ pavisissāmī’ti timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā sādhukaṁ ataramānena gāmo pavisitabbo. he should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and enter the village carefully and without hurry. Bhikkhāya diyyamānāya vāmena hatthena saṅghāṭiṁ uccāretvā dakkhiṇena hatthena pattaṁ paṇāmetvā ubhohi hatthehi pattaṁ paṭiggahetvā bhikkhā paṭiggahetabbā. When they give him almsfood, he should lift up his upper robe with his left hand, stretch out his bowl with his right hand, and receive the alms while holding the bowl with both hands. Bhikkhāya dinnāya saṅghāṭiyā pattaṁ paṭicchādetvā sādhukaṁ ataramānena nivattitabbaṁ. When they have given alms, he should cover the bowl with his upper robe, and leave carefully and without hurry. Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, tena āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, avakkārapāti dhovitvā upaṭṭhāpetabbā, pānīyaṁ paribhojanīyaṁ upaṭṭhāpetabbaṁ. Whoever returns first from alms round in the village should prepare the seats and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing. Tena āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ, avakkārapāti dhovitvā paṭisāmetabbā, pānīyaṁ paribhojanīyaṁ paṭisāmetabbaṁ, bhattaggaṁ sammajjitabbaṁ. He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall. Āraññikena, bhikkhave, bhikkhunā kālasseva uṭṭhāya pattaṁ thavikāya pakkhipitvā aṁse ālaggetvā cīvaraṁ khandhe karitvā upāhanā ārohitvā dārubhaṇḍaṁ mattikābhaṇḍaṁ paṭisāmetvā dvāravātapānaṁ thaketvā senāsanā otaritabbaṁ— After getting up early in the morning, a monk who is staying in the wilderness should put his bowl in its bag, hang it from his shoulder, put his robe over his shoulders, put on his sandals, put the wooden and ceramic goods in order, close the door and windows, and come down from his dwelling. Upāhanā omuñcitvā nīcaṁ katvā papphoṭetvā thavikāya pakkhipitvā aṁse ālaggetvā timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā sādhukaṁ ataramānena gāmo pavisitabbo. he should remove his sandals, hold them low and knock them together. He should put them in a bag, which he should hang from his shoulder. He should put on his sarong evenly all around, covering the navel and the knees, and he should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and enter the village carefully and without hurry. Bhikkhāya diyyamānāya vāmena hatthena saṅghāṭiṁ uccāretvā dakkhiṇena hatthena pattaṁ paṇāmetvā ubhohi hatthehi pattaṁ paṭiggahetvā bhikkhā paṭiggahetabbā. When they give him almsfood, he should lift up his upper robe with his left hand, stretch out his bowl with his right hand, and receive the alms while holding the bowl with both hands. Bhikkhāya dinnāya saṅghāṭiyā pattaṁ paṭicchādetvā sādhukaṁ ataramānena nivattitabbaṁ. When they have given alms, he should cover the bowl with his upper robe, and return carefully and without hurry. Gāmato nikkhamitvā pattaṁ thavikāya pakkhipitvā aṁse ālaggetvā cīvaraṁ saṅgharitvā sīse karitvā upāhanā ārohitvā gantabbaṁ. When he has left the village, he should put his bowl in its bag and hang it from his shoulder, fold up his robe and put it on his head, and put on his sandals and go. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Sace upajjhāyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his preceptor’s bowl and give it to him while wet. sodako → saudako (sya-all, pts1ed, mr) Sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ. If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his preceptor’s attendant. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ. He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl. Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo. When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, Pattacīvaraṁ nikkhipitabbaṁ. The student should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; Without asking his preceptor for permission, he shouldn’t do any of the following: give away or receive a bowl; Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṁ vā kātabbaṁ— If the preceptor has a bowl, but not the student, the preceptor should give it to him, Sace saddhivihāriko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the student wants to enter the village, the preceptor should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his student’s bowl and give it to him while wet. Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Before he’s due back, the preceptor should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the student and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the student has eaten, the preceptor should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The preceptor should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ …pe… When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside. He should take out the spittoon and put it aside. He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, while trying to avoid stirring up dust. He should look out for any trash and discard it. pli-tv-kd18 He should sun the floor-cover, clean it, beat it, bring it back inside, and put it back in the same place as before. He should sun the bed supports, wipe them, bring them back inside, and place them in the same position as before. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back in the same place as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back in the same place as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back the way they were. He should sun the sitting-mat and the sheet, clean them, beat them, bring them back inside, and put them back the way they were. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the reclining board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put away the bowl on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. Sace ācariyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the teacher wants to enter the village, the pupil should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his teacher’s bowl and give it to him while wet. Sace ācariyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā ācariyassa pacchāsamaṇena hotabbaṁ. If the teacher wants an attendant, the pupil should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his teacher’s attendant. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ. He shouldn’t walk too far behind his teacher or too close to him. He should receive the contents of his bowl. Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. When returning, the pupil should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the teacher and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the teacher has eaten, the pupil should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The pupil should put away the robe and bowl. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Pattacīvaraṁ nikkhipitabbaṁ. He should put away the bowl and robe. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Na ācariyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; Without asking his teacher for permission, he shouldn’t do any of the following: give away or receive a bowl; Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṁ vā kātabbaṁ— If the teacher has a bowl, but not the pupil, the teacher should give it to him, Sace antevāsiko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the pupil wants to enter the village, the teacher should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his pupil’s bowl and give it to him while wet. Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Before he’s due back, the teacher should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the pupil and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. When the pupil has eaten, the teacher should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Pattacīvaraṁ nikkhipitabbaṁ. The teacher should put away the robe and bowl. Pattaṁ nikkhipantena …pe… When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ …pe… When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside. He should take out the spittoon and put it aside. He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, while trying to avoid stirring up dust. He should look out for any trash and discard it. pli-tv-kd18 He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and place them in the same position as before. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back in the same place as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back in the same place as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the reclining board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. Pattacīvaraṁ nikkhipā, Put down bowl and robe, Pattacīvaraṁ bhūmi ca, Bowl, robe, and floor, Sakkaccaṁ pattasaññī ca, Respectfully, and attention on the bowl, Hatthapattoṭṭhanillehaṁ, Licking the hand, the bowl, the lips, pattaṁse cīvaraṁ tato. Bowl, on the shoulder, so robe. Pattaṁse cīvaraṁ sīse, Bowl, on the shoulder, robe, on the head, paṭhamaṁ pattacīvaraṁ. First the bowl and robe. Pattacīvaraṁ bhūmi ca, Bowl, robe, and floor, saguṇaṁ pattasodakaṁ; Putting together, wet bowl; Pattacīvaraṁ bhūmi ca, Bowl and robe, and floor, paṭhamaṁ pattacīvaraṁ. First the bowl and robe. apasse pattacīvaraṁ; Leaning board, bowl and robe; Pattañca cīvarañcāpi, And bowl, and also robe, pucchā pattañca cīvaraṁ; Questioning, and bowl, robe;
Tena kho pana samayena bhikkhuniyo rathikāyapi byūhepi siṅghāṭakepi bhikkhuṁ passitvā pattaṁ bhūmiyaṁ nikkhipitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā āpattiṁ paṭikaronti. Soon afterwards, when the nuns saw a monk on a street, in a cul-de-sac, or at an intersection, they would put down their bowls, arrange their upper robes over one shoulder, squat on their heels, raise their joined palms, and make amends for their offenses. Tena kho pana samayena katakammā bhikkhuniyo rathikāyapi byūhepi siṅghāṭakepi bhikkhuṁ passitvā pattaṁ bhūmiyaṁ nikkhipitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā khamāpenti “evaṁ nūna kātabban”ti maññamānā. Soon afterwards, when nuns who had had a legal procedure done against them saw a monk on a street, in a cul-de-sac, or at an intersection, they would put down their bowls, arrange their upper robes over one shoulder, squat on their heels, raise their joined palms, and ask for forgiveness, thinking, “This is the way to do it.” “handayye, imaṁ gabbhaṁ pattena nīharā”ti. “Venerable, please take this fetus away in your almsbowl.” Atha kho sā bhikkhunī taṁ gabbhaṁ patte pakkhipitvā saṅghāṭiyā paṭicchādetvā agamāsi. The nun did as asked, covered her bowl under her upper robe, and left. Atha kho sā bhikkhunī tena bhikkhunā nippīḷiyamānā nīharitvā pattaṁ dassesi— Being pressured by that monk, the nun brought out her bowl and showed it to him, saying, “passa, ayya, patte gabbhaṁ; “See Sir, there’s a fetus in my bowl. “kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti. “How could a nun take a fetus away in her bowl?” “kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti. “How could a nun take a fetus away in her bowl?” “Na, bhikkhave, bhikkhuniyā pattena gabbho nīharitabbo. “A nun shouldn’t take a fetus away in her bowl. Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā nīharitvā pattaṁ dassetun”ti. When a nun sees a monk, she should bring out her almsbowl and show it to him.” Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassenti. Soon afterwards, when the nuns from the group of six saw a monk, they turned their bowls upside down and showed him the bottom. “Na, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassetabbaṁ. “When a nun sees a monk, she shouldn’t turn her almsbowl upside down and show him the bottom. Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā ukkujjitvā pattaṁ dassetuṁ. When a nun sees a monk, she should turn her bowl upright and then show it to him. Yañca patte āmisaṁ hoti, tena ca bhikkhu nimantetabbo”ti. And she should offer whatever food is in her bowl to that monk.” Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’”ti? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’” Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ— Her bowl and robes should then be pointed out to her: ‘ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako, idaṁ saṅkaccikaṁ, ayaṁ udakasāṭikā; ‘This is your bowl, this your outer robe, this your upper robe, this your sarong, this is your chest wrap, and this is your bathing robe. saṅkaccikaṁ → saṅkacchikaṁ (sya-all, pts1ed) Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’ti? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?”’” Nasi animittā …pe… So: Do you lack genitals? Are your genitals incomplete? Are you without menstruation? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the King? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ. She is free from obstacles and her bowl and robes are complete. Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ. She is free from obstacles and her bowl and robes are complete. Dutiyampi etamatthaṁ vadāmi …pe… For the second time I speak on this matter. Please, Venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up. Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ. She is free from obstacles and her bowl and robes are complete. Mallī gabbhaṁ pattamūlaṁ, Female wrestler, fetus, the bottom of the bowl,
Tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṁsapātiṁ udakena pūretvā majjhe bhikkhusaṅghassa ṭhapetvā āgatāgate vesālike upāsake evaṁ vadanti— Soon afterwards, on the observance day, the Vajjian monks of Vesālī filled a bronze bowl with water and placed it in the midst of the Sangha of monks. Whenever a lay follower of Vesālī came, they said, kaṁsapātiṁ → kaṁsacāṭiṁ (sya-all) pattampi, cīvarampi, nisīdanampi, sūcigharampi, kāyabandhanampi, parissāvanampi, dhammakaraṇampi. a bowl, a robe, a sitting mat, a needle case, a belt, a water filter, and a water strainer. “Alaṁ, āvuso, paripuṇṇaṁ me pattacīvaran”ti na icchi paṭiggahetuṁ. Not wanting to accept them, he replied, “There’s no need. My bowl and robes are complete.” “Alaṁ, āvuso, paripuṇṇaṁ me pattacīvaran”ti na icchi paṭiggahetuṁ. Not wanting to accept them, he replied, “There’s no need. My bowl and robes are complete.” Pattanāvāya ujjavi, A bowl, went upstream with a boat,
4.3. Pattavagga 4.3 The sub-chapter on almsbowls Atirekapattaṁ dasāhaṁ atikkāmentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? “The offense entailing relinquishment and confession for keeping an extra almsbowl over ten days—where was it laid down?” Chabbaggiyā bhikkhū atirekapattaṁ dhāresuṁ, tasmiṁ vatthusmiṁ. Those monks keeping an extra bowl. Ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpentassa nissaggiyaṁ pācittiyaṁ kattha paññattanti? “The offense entailing relinquishment and confession for exchanging an almsbowl with less than five mends for a new bowl—where was it laid down?” Chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpesuṁ, tasmiṁ vatthusmiṁ. Those monks asking for many bowls even if their existing almsbowls only had a minor chip or scratch. Pattavaggo tatiyo. The third sub-chapter on almsbowls is finished. Dve ca pattāni bhesajjaṁ, Two on bowls, and tonics, Dvattipattapūre pūve paṭiggahetvā tatuttari paṭiggaṇhantassa pācittiyaṁ kattha paññattanti? “The offense entailing confession for accepting more than two or three bowlfuls of pastries—where was it laid down?” Bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidhentassa pācittiyaṁ kattha paññattanti? “The offense entailing confession for hiding a monk’s bowl, robe, sitting mat, needle case, or belt—where was it laid down?” Chabbaggiyā bhikkhū bhikkhūnaṁ pattampi cīvarampi apanidhesuṁ, tasmiṁ vatthusmiṁ. Those monks hiding the monks’ bowls and robes. Anādariyaṁ paṭicca ujjhānasaññinā paresaṁ pattaṁ olokentassa dukkaṭaṁ …pe… “The offense of wrong conduct for, out of disrespect, looking at the almsbowl of another finding fault … Anādariyaṁ paṭicca pattanillehakaṁ bhuñjantassa dukkaṭaṁ …pe… “The offense of wrong conduct for, out of disrespect, licking one’s almsbowl while eating … Anādariyaṁ paṭicca sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍentassa dukkaṭaṁ kattha paññattanti? “The offense of wrong conduct for, out of disrespect, discarding bowl-washing water containing rice in an inhabited area—where was it laid down?” Sambahulā bhikkhū sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍesuṁ, tasmiṁ vatthusmiṁ. Those monks discarding bowl-washing water containing rice in an inhabited area. Sakkaccaṁ pattasaññī ca, Respectfully, and attention on the bowl, Sakkaccaṁ pattasaññī ca, Respectfully, and attention on the bowl, Hattho patto ca oṭṭho ca, Hand, and bowl, and lips,
4.3. Pattavagga 4.3 The sub-chapter on almsbowls Atirekapattaṁ dasāhaṁ atikkāmento ekaṁ āpattiṁ āpajjati. When keeping an extra almsbowl over ten days, one commits one kind of offense: Ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpento dve āpattiyo āpajjati. When exchanging an almsbowl with less than five mends for a new bowl, one commits two kinds of offenses: Pattavaggo tatiyo. The third sub-chapter on almsbowls is finished. Dvattipattapūre pūve paṭiggahetvā tatuttari paṭiggaṇhanto dve āpattiyo āpajjati. When accepting more than two or three bowlfuls of pastries, one commits two kinds of offenses: Bhikkhussa pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidhento dve āpattiyo āpajjati. When hiding a monk’s bowl, robe, sitting mat, needle case, or belt, one commits two kinds of offenses: Anādariyaṁ paṭicca ujjhānasaññī paresaṁ pattaṁ olokento ekaṁ āpattiṁ āpajjati. When, out of disrespect, one looks at the almsbowl of another finding fault, one commits one kind of offense: Anādariyaṁ paṭicca pattanillehakaṁ bhuñjanto ekaṁ āpattiṁ āpajjati. When, out of disrespect, one licks one’s almsbowl while eating, one commits one kind of offense: Anādariyaṁ paṭicca sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍento ekaṁ āpattiṁ āpajjati. When, out of disrespect, one discards bowl-washing water containing rice in an inhabited area, one commits one kind of offense:
Yaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena pattasannicayaṁ karontiyā nissaggiyaṁ pācittiyaṁ kattha paññattanti? “The offense entailing relinquishment and confession for collecting almsbowls that was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One—where was it laid down?” Chabbaggiyā bhikkhuniyo pattasannicayaṁ akaṁsu, tasmiṁ vatthusmiṁ. The nuns from the group of six collecting almsbowls. Pattaṁ akālaṁ kālañca, “Bowl, out-of-season as in season,
Puna caparaṁ bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Furthermore, whatever a monk has gained in an appropriate manner, even the content of his almsbowl, he shares without reservation with his virtuous fellow monastics.
Dve pattā— There are two kinds of almsbowls: ayopatto mattikāpatto. iron bowls, and ceramic bowls. Dve maṇḍalāni— There are two kinds of bowl stands: tipumayaṁ, sīsamayaṁ. bowl stands made of tin, and a bowl stands made of lead. Dve pattassa adhiṭṭhānā— There are two ways of determining an almsbowl: Cīvarā pattamaṇḍalā, Robes, bowls, bowl stands, pañca pattapiṇḍikā— There are five kinds of people who eat only from the almsbowl: mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, “vaṇṇitaṁ buddhehi buddhasāvakehī”ti pattapiṇḍiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya pattapiṇḍiko hoti. one may be someone who eats only from the almsbowl because of stupidity and folly; because one is overcome by bad desires; because of insanity and derangement; because it is praised by the Buddhas and their disciples; or because of fewness of wishes, contentment, self-effacement, seclusion, and wanting it. pattapiṇḍikameva ca; And people who eat only from the bowl; Ekādasa pattā akappiyā. There are eleven kinds of unallowable almsbowls. pattā ca cīvarāni ca; And bowls, and robes;
Pattaggāhāpakasammutiyā ko ādi, kiṁ majjhe, kiṁ pariyosānaṁ? What is the beginning, the middle, and the end of appointing a distributor of almsbowls? pattaggāhāpakasammutiyā …pe… … of appointing a distributor of bowls …
kati nu kho, bhante, pattapiṇḍikā”ti? “How many kinds of people are there who eat only from the almsbowl?” Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti pattapiṇḍiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya pattapiṇḍiko hoti— those who eat only from the almsbowl because of stupidity and folly; because they are overcome by bad desires; because of insanity and derangement; because it was praised by the Buddhas and their disciples; or because of fewness of wishes, contentment, self-effacement, seclusion, and wanting it.” Khalupacchā pattapiṇḍikāti. After, those who eat only from the bowl.” pattaggāhāpako …pe… a distributor of almsbowls … Patto ārāmiko ceva, Bowl, and monastery worker,