Hábitats vulnerables, vedas y problemas de la gestión de la pesca en el talud continental

precincts*2 || 17 ||

I f he thinks that he is aw ay, separated when he is aw ay, separated, ex cep t on the agreem ent o f the m onks, there is an offence o f expiation in volving forfeiture. I f he is in d o u b t as to whether he is aw ay, separated, e x ce p t on the agreem ent o f the m onks, there is an offence o f expiation in volving forfeiture. I f he thinks th a t he is n o t aw ay, separated, w hen he is away, separated, ex cep t on the agreem ent o f the m onks, there is an offence o f expiation in volving forfeiture. I f he thinks th at it is taken aw ay3 when it is n o t taken

1 — Vin. i. 111. V A . 655 says, “ standing in tlie middle there are seven abbhantaras extending to all quarters; sitting in the middle he guards the robe put down on the boundary of the eastern or western quarter. B ut if at the time o f sunrise he goes as much as a hair’s breadth to the eastern quarter, the robe is to be forfeited in the western quarter. But at the time of uposatha, beginning with the monks sitting at the outer circle of the congregation, the boundary of the seven abbhantaras should be removed, so that the boundary increases to the size to which the Order increases.”

3 Thus, in order to be in the same precinct as the robe, he has to be within seven abbhantaras of it.

3 Meaning doubtful. Paccuddhala seems =pati-\-uddhata or

uddhata, from uddharati. Cf. above, pp. 5, 15, ubbhatasmim.

kathine, and p. 6, n. 5. Cf. below, j| 19 |j anto arune paccu-

ddharati ; also p. 15 9; and Vin. iv. 121 f., apaccuddharaka (said o f a robe).

If, in this clause, the noun that governs paccuddhata had been mentioned, the meaning of the verb would have been clearer. I think that it means “ taken away ” on the analogy of ubbhata, and that “ robe ” is the understood subject; see V A . 657. Thus paccu­

ddhata comes into line with the other past participles, vissajjita>

nattha, etc., whose subject here, as often elsewhere, is to be taken as “ robe.” A robe that is taken away means, as do these other verbs (see also “ no offence ” paragraph), that a monk is no longer responsible for it. Secondly, there is the suggestion that a-paccu-

ddhata means “ not (formally) given ” ; see C .P .D . In this context, the noun to be supplied could also be “ the agreement,” for paccu-

ddharati does not appear to be a verb used for giving or distributing robes to monks; and in this case the monk had his robe and was asking permission to be away from it. B ut if we were to read “ the agreement is taken aw ay,” we should still have to explain

II: 3, 18-19] FORFEITURE _{2 3} aw ay . . . I f he thinks that it is bestow ed when it is n ot bestow ed . . . I f he thinks that it is lost when it is n o t lost . . . I f he thinks that it is destroyed when it is n o t destroyed . . . I f he thinks that it is burn t when it is n o t burnt . . . I f he thinks th at it is stolen when it is n ot stolen, excep t on the agreem ent o f the m onks, there is an offence o f expiation in volving fo r ­ feiture. N o t forfeiting the robe w hich had to be fo r ­ feited, i f he makes use o f it, there is an offence o f

w rong-doing. I f he thinks that he is away, separated, w hen he is n ot aw ay, separated, there is an offence o f w rong-doing. I f he is in d ou b t as to whether he is n ot aw ay, separated, there is an offence o f w rong-doing. I f he thinks th at he is n o t aw ay, separated, when he is n o t aw ay, separated, there is n o offence. |j 18 ||

There is no offence if before sunrise1 it is taken away, bestow ed, lost, destroyed, b u rn t; i f th ey tear it from him ; if th ey take it on trust2; if there is the agreem ent o f the m onks,3 if he is m ad, if he is the first w rong-doer.4 II 1 9 li 3 ||

then arise, Could monks, or did they, rescind an agreement once they had given it ? Thirdly, the kathina privileges might be the subject o f paccuddhata, paccuddharati, for their removal has been mentioned as a condition in the rule: it is an offence to be absent from the robes if the privileges are removed. Hence there could only be “ no offence ” if they are not removed, whereas the reverse is stated to be the case. Moreover, ubbhata, not paccuddhata, is the normal way of speaking of the kathina privileges that are removed.

1 anto arune=a'nto-arunaggat “ the time before sunset,” so C .P .D . 2 Cf. Nissag. 1, 3 , 2 1 (“ broken ” = Vin. iv. 245), 2 7 , 2 9 .

3 All these clauses show that in some way the monk’s responsi­ bility for the robe had gone. * Cf. below, p. 159.

F O R F E IT U R E (N IS S A G G IY A ) I I I

. . . at SavatthI in the Jeta G rove in A nathapindika’ s m onastery. A t that tim e a rob e1 accrued t o 2 a certain m onk n o t at the right tim e.3 The robe, as th ey m ade it, did n ot suffice for him. Then [202] that m onk, pulling out th at robe, sm oothed it again and again.4 The lord, as he was engaged in touring the lodgings, saw this m onk pulling ou t this robe and sm oothing it again and again, and seeing him he approached this m onk, and having approached he said to this m on k :

“ W h y , m onk, d o you, pulling out this robe, sm ooth it again and again ?”

“ L ord, this robe w hich accrued to me n ot at the right tim e, as th ey m ade it does n ot suffice for me, therefore d o I, pulling out this robe, sm ooth it again and again.”

“ B ut, m onk, is there for y ou an expectation o f a robe ?” 5

“ There is, lord ,” he said.

Then the lord on this occasion, in this connection, having given reasoned talk, addressed the m onks, sa y in g : “ M onks, I allow you , having accepted a robe n o t at the right tim e, to lay it aside in the expectation o f a robe.” 6 |j 1 |i

1 cxvara means both the made-up robe and the robe-material or robe-cloth.

3 uppannam hoti. Cf. above, p. 4, n. 3 ; below, pp. 90, 99. 3 akalaclvara. Also at Vin. iv. 245, 246, 284, 287.

4 V A . 658, “ thinking, if one gets rid o f the creases, it will be >e big (enough for me), sprinkling it with water, treading upon it with his feet, pulling it out with his hands and taking it up, he rubbed it across his back . . . but dried by the sun, it {i.e., the robe- material) became as small as before, so he did this again.”

8 divarapaccdsd. Cf. civarasa at Vin. i. 259 ff., and bhattapaccasa at Vin. iv. 77.

9 Cf. Nissag. I I , where monks are not allowed to wear extra robes. 24

III. 1 , 2] FORFEITURE ₂₅ Then m onks said: “ I t is allow ed b y the lord, i f a robe has been accepted n o t at the right tim e, to lay it aside in the ex pectation o f a ro b e .” These, accepting robes n o t at the right tim e, laid them aside for m ore than a m onth. These robes, tied up in bundles, re­ m ained on a b a m b oo for hanging up robes.1 Then the venerable Ananda, as he was engaged in touring the lodgings, saw these robes tied up in bundles that rem ained on the b a m b oo for hanging up robes. Seeing them , he addressed the m onks thus:

“ Y o u r reverences, whose are these robes, tied up in bundles, that rem ain on the b a m b oo for hanging up robes ?”

“ Y o u r reverence, th ey are our robes, given n o t at the right tim e, that are laid aside in the expectation o f rob es.”

“ B u t for how long, y ou r reverences, have these robes been laid aside ?”

“ F or m ore than a m onth, you r reverence,” th ey said. Then the venerable A nanda looked d ow n upon, criticised, spread it about, saying:

“ H ow can these m onks, having accepted robe- m aterial n o t at the right tim e, lay it aside for m ore than a m onth ?”

Then the venerable Ananda told this m atter to the lord. H e said:

“ Is it true, as is said, m onks, that m onks having accepted robe-m aterial n o t at the right tim e, laid it aside for m ore than a m onth ?”

“ I t is true, lord ,” th ey said.

The enlightened one, the lord, rebuked them , saying: “ H ow , m onks, can these foolish men, having accepted robe-m aterial n o t at the right time, lay it aside for m ore than a m onth ? I t is not, m onks, for pleasing those w ho are n o t (yet) pleased. . . . A n d thus also, m onks, this rule o f training should be set fo rth :

W hen the robe-m aterial is settled, w hen a m o n k ’s

1 clvaravamsa, with ctvararajju allowed at Vin. i. 286, ii. 121.

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