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What is rhys david dictionary's license for now?

Pali-English. Dictionary. EDITED BY. T. W. RHYS DAVIDS F.B.A. D.Sc. Ph.D. LL.D. D.Litt and WILLIAM STEDE Ph.D. Personal scientific use only. [1921-1925]

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The blurb on Amazon.com says (about the PTS dictionary specifically),

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.

This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.

Looking at Wikipedia's descriptions of copyright durations (USA and UK) suggests that may be so (though I'm not a lawyer).

If you access it via a web site or other publisher, they may (I don't know) have other terms of use.


A PTS news page says,

10 May 2013

Following the generous donation of a long-standing member of the Society, the Pali Text Society is pleased to announce that the following works, whose copyright is owned by the Pali Text Society, are now issued under the terms of the Creative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0) http://creativecommons.org/licenses/by-nc/3.0/.

The Pali Text Society retains all commercial rights, but permission is granted to reproduce, reformat, transmit and distribute these works for non-commercial use without further need to contact the Society.


So it's CC BY-NC 3.0 at least, and some sources (perhaps not the PTS) suggest it's public domain.

Its content exists (sometimes remixed with other content) on various web sites, which I use for free (i.e. gratis), so I suppose these are "non-commercial" sites which publish it noncommercially.

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Young householder,

since you work on Dhamma and it just bears fruits for one self and others if it is in line with Dhamma, others then the "ordinary" peoples way watching out for fruits and not proper ways at first place:

Release and freedom of remorse can be expected when things are given without string to the world personaly.

If thinking on "taking on trust" it requires some factors:

BMC1: To rightly take an object on trust, Mv.VIII.19.1 states that five conditions must be met:

a. The owner is an acquaintance.

b. He/she is an intimate.

c. He/she has spoken of the matter. (According to the Commentary, this means that he/she has said, "You may take any of my property you want.")

d. He/she is still alive.

e. One knows that he/she will be pleased at one's taking it.

The Commentary to this rule states that in practice only three of these conditions need to be met: the fourth, the fifth, and any one of the first three.

(Note that the story also reports of a need in mv viii)

a, b, c) are seldom met as background of this days deeds. d) is an importand fact that wordly laws even contradict, assuming that beings deeds have to been seen for certain societies benefits. And the fact that something written is most far away from intent and mind quality, if investigating e) and give reality a prove by directly asking, will quickly found out and one will see how less thoughts on licences or thinking in terms of rights actually holds and will bring longer lasting joy.

As for a householder there is no real hindrence to simply ask and even a proper deal for a gain is nothing wrong.

But if one holds wrong view, thinks in ways of rights, does things with a "Robin Hood" mind setting, putting fruits or expected aims higher as silas, acts in overestimating oneself, without gratitude, even gives to harm others, derive others of their possession, stubborn, in anger, ill willed, attached and with many desireds, in short based on wrong view, and grave moha, what ever material results might be gained, it will neither turn out as real benefit for oneself nor for others but works destructive in many ways for many. How ever pleasant it will appeare for fools.

Many do "Dhamma-work" in this way this days, even monks in action and by encouragements in doing so, many are the fools using the Dhamma to uphold their fight and very very less are wise enought to do not either sacrify their potencial either toward their childish defilements nor for those not really worthy of gifts and not even signed for such.

If Upasaka Volapor is willing to sacrify toward the Sangha and those following them, in that case here, he may feel given to make a use of it in a proper way. Some infos can be found here and if needing contact emails of certain people proper to ask, Volapor known how and where to approach.

Aware that it's not easy to keep an effected mind from touching fire, my person again leave it like this up to ones possible rest of wisdom and goodness. If prefering to be smarter then those walking in front or having arived, it's not possible to help.

Generally a maybe useful story for more understanding of how degenerated and similar the standards of hunters an collectors, forest people, modern ways are: Giving, taking and the "new" world

Best wishes and success for your good undertakings and actions with good mind setting will naturally have their equivalent results. Something good to trust into rather into defiled visions of fruits and higher aims, serving for actions excuse.

[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]

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