From the archive

Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)

English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages

The text · part 9 of 12

had been pronounced for his refusal to see an offence (committed by himself), returned to

* The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ganas. The characteristics of the different vimokkhas are specified by Childers s. v.

* This temporary expulsion (ukkhepaniyakamma), which is pronounced against Bhikkhus who refuse to see an offence committed by themselves (4pattiy4 adassane), or to atone for such an offence (Apattiya appa/ikamme), or to renounce a false doctrine (papikaya di/thiy4 appa/inissagge), must be distinguished from the definitive and permanent expulsion (n4san4) which is pronounced against Bhikkhus who have committed a p4ragika offence, or in cases like those treated of in chapters 61 seq.

p. 237

the world. Afterwards he came back to the Bhikkhus and asked them for the upasam pada ordination.

They told this thing to the Blessed One.

‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), returns to the world, and afterwards comes back to the Bhikkhus and asks them for the upasampada ordination, let them say to him: “ Will you see that offence ?” ' If he replies: “I will see it,” let him be admitted to the pabbagga ordination; if he replies: “I will not see it,” let him not be admitted to the pabbag ordination.

2. ‘When he has received the pabbagg4 ordination let them say to him: “Will you see that offence?” If he says: “I will see it,” let him be admitted to the upasampada ordination; if he says: “I will not see it,” let him not be admitted to the upasampada ordination.

‘When he has received the upasampada ordination (&c., as before). If he says: “I will see it,” let him be restored!; if he says: “I will not see it,” let him not be restored.

‘When he has been restored, let them say to him: “Do you see that offence?” If he sees it, well and good ; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu).

3. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal

1 I.e, the sentence of expulsion is abolished; compare the
Samanta Pasddika, ap. Minayeff, Pratimoksha, p. 92.

\p. 4 to atone for an offence (committed by himself), &c.! When he has been restored, let them say to him: “‘ Atone now for that offence.” If he atones for it, well and good, &c.

4. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &c.2 When he has been restored, let them say to him: “ Renounce now that false doctrine.” If he renounces it, well and good, &c.’ .

End of the first Khandhaka, which is called the
Great Khandhaka °,

1 As in §§ 1, 2. Instead of ‘ Will you see that offence?’ and,
‘I will see it,’ read here: ‘ Will you atone for that offence?’ and,
‘I will atone for it.’

* As above. Read here: ‘Will you renounce that false doctrine?’ and, ‘I will renounce it.’

5 Here follow some Slokas, probably written in Ceylon, and an elaborate Table of Contents, both of which we leave untranslated. The Slokas are introductory to the Table of Contents (uddana) and belong to it. A similar Table of Contents is found in the MSS. nearly after all the other Khandhakas.

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SECOND KHANDHAKA.
(THE UPOSATHA CEREMONY, AND THE PATIMOKKHA.)

1. At that time the blessed Buddha dwelt near Ragagaha, on the GiggakQZa mountain (‘the Vulture’s Peak’). At that time the Paribbagakas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month?! and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbagakas belonging to Titthiya schools; the Paribbagakas belonging to Titthiya schools gained adherents.

2. Now when the Magadha king Seniya Bimbisdra was alone, and had retired into solitude, the following consideration presented itself to his mind: ‘The Paribbagakas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribb4gakas who belong to Titthiya

* One should be inclined to understand that the Paribbagakas assembled twice each half month, on the eighth day of the pakkha and on the fourteenth or fifteenth day, according to the different length of the pakkha. However, chap. 4 makes it probable that not two days in each pakkha are to be understood, but three. Compare, however, the remark of Buddhaghosa, quoted in the note on chap. 34. 1.

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schools; the Paribbagakas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.’

3. Then the Magadha king Seniya Bimbisara went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisdra said to the Blessed One: ‘Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind: “The Paribbagakas, &c. ; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.” Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth day of each half month.’

; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.” Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth day of each half month.’

4. Then the Blessed One taught, incited, animated, and gladdened the Magadha king Seniya Bimbisara by religious discourse ; and the MAgadha king Seniya Bimbisara, having been taught. . . . and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, that you assemble on the fourteenth, fifteenth, and eighth day of each month.’

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At that time the Bhikkhus, considering that the Blessed One had ordered them to assemble on the fourteenth &c. day of each half month, assembled on the fourteenth &c. day of each half month and sat there silent. The people went to them in order to hear the Dhamma. They were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samavas, when they have assembled on the fourteenth &c. day of each half month, sit there silent, like the dumb, or like hogs? Ought they not to recite the Dhamma, when they have assembled?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe, O Bhikkhus, that you recite the Dhamma, when you have assembled on the fourteenth &c. day of each half month.’

1. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘What if I were to prescribe that the Bhikkhus recite as the Patimokkha! the precepts which I have promulgated to

1 On the origin and the meaning of the title ‘Patimokkha,’ see our Introduction, p. xxvii.

[13] Rp. 2 them ; this will be their Uposatha service (service of the fast-day).’

2. And the Blessed One, having left the solitude in the evening, in consequence of that and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c., this will be their Uposatha service. I prescribe you, O Bhikkhus, to recite the Patimokkha.

I prescribe you, O Bhikkhus, to recite the Patimokkha.

3. ‘And you ought, O Bhikkhus, to recite it in this way: Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. To-day it is Uposatha, the fifteenth (of the half month). If the Samgha is ready, let the Samgha hold the Uposatha service and recite the Patimokkha. What ought to be first done by the Samgha? Proclaim the pArisuddhi!, Sirs. I will recite the Patimokkha.”

‘We hear it well and fix well the mind on it all of us?.”

‘“ He who has committed an offence, may confess it; if there is no offence, you should remain silent; from your being silent I shall understand that the reverend brethen are pure (from offences). As a single person that has been asked a question, answers it, the same is the matter if before an

1 See chap. 22. If a Bhikkhu is prevented by disease from assisting to the Patimokkha ceremony, he is to charge another Bhikkhu with his pArisuddhi, i.e. with the solemn declaration that he is pure from the offences specified in the Patimokkha.

2 These words are evidently the answer of the Bhikkhus then present to the proclamation of the patimokkhuddesaka.

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assembly like this a question has been solemnly proclaimed three times: if a Bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impediment! by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed; for if it has been confessed, it is treated duly.”’

42 ‘Patimokkham:’ it is the beginning, it is the face (mukham), it is the principal (pamukham) of good qualities; therefore it is called ‘patimokkham®

‘Ayasmanto:’ this word ‘A4yasmanto’ is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence.

‘Uddisissami:’ I will pronounce, I will show,
I will proclaim, I will establish, I will unveil, I will
distinguish, I will make evident, I will declare.

‘Tam’ (it): this refers to the P&:imokkha.

‘Sabbe va santa’ (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by ‘sabbe va santa*.’

‘Sadhukam suzoma’ (we hear it well): admitp. 8ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.

1 See § 7.

2 §§ 4-8 contain an explanation, word by word, of the formula given in § 3. This explanation is a portion of the ancient commentary on the Patimokkha which at the time of the redaction of the Vinaya Pi/aka has been admitted into it in its full extent (see the Introduction, p. xv seq.).

5 See p. 241, note 1.

* See p. 1, note 5.

xv seq.).

5 See p. 241, note 1.

* See p. 1, note 5.

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ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.

‘Manasikaroma’ (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.

5. ‘Yassa siy4 Apatti’ (he who has committed an offence): he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of offences or to the seven classes of offences}.

‘So Avikareyya:’ he may show it, unveil it, make it evident, declare it before the Samgha (the full chapter of Bhikkhus), or before a small number, or before one person.

‘Asanti Apatti’ (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for.

‘Tuzhi bhavitabbam’ (he ought to remain silent): he ought to accept (the recitation of the Patimokkha without any answer), he ought not to utter anything.

‘Parisuddha4 ’ti vediss4mi’ (I shall understand that they are pure): I shall infer, I shall know.

6. ‘Yatha4 kho pana paksekaput¢thassa veyyakarazam hoti’ (as a single person that has been asked a question answers it): as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: ‘ He asks me.’

» The five classes of offences are, the p&ragika, samg hadisesa, pakittiya, patidesaniya, dukka/a offences; the seven classes, the paragika, samgh4disesa, thullakkaya, pafittiya, pasidesaniya, dukka/a, dubbhAsita offences. See, for instance, Xullavagga IX, 3, 3.

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‘Evarfipa paris4’ (an assembly like this): this refers to the assembly of Bhikkhus.

‘Yavatatiyam anussAvitam hoti’ (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time. ;

‘Saramano’ (remembering it): knowing it, being conscious of it.

‘Santi Apatti’ (an existing offence): an offence which has been committed, or which has been committed and not been atoned for.

‘Navikareyya:’ he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Samgha, or before a small chapter, or before one person.

7. ‘Sampag4namus4vad' assa hoti’ (he commits an intentional falsehood): what is intentional falsehood? It is a sin’.

‘Antardyiko dhammo vutto bhagavata’ (it has been declared an impediment by the Blessed One): an impediment to what? An impediment to the attainment of the first GZ4na, an impediment to the attainment of the second ... third ... fourth Ghana, an impediment to the attainment of the Gh&nas, Vimokkhas ?, Sam4dhis (states of self-concentration), Samapattis (the eight attainments of the four G/Anas and four of the eight Vimokkhas),

third ... fourth Ghana, an impediment to the attainment of the Gh&nas, Vimokkhas ?, Sam4dhis (states of self-concentration), Samapattis (the eight attainments of the four G/Anas and four of the eight Vimokkhas),

1 The Pali text has ‘dukka/a.’ We cannot interpret here dukka/a in the technical sense of a dukka/a offence (see the Introduction, p. xxiv), for intentional falsehood belongs to the class of the pA#ittiya offences, among which it occupies the first place.

* See the note on I, 78, 5.

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the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities.

‘Tasm4:’ for that reason.

‘SaramAnena’ (by him who remembers it): by him who knows it and is conscious of it.

‘Visuddhapekkhena’ (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it.

8. ‘Santi patti’... (see § 6).

‘Avikatabba’ (it is to be confessed): it is to be confessed before the Samgha, or before a small chapter, or before one person.”

‘Avikataé hi’ssa phAsu hoti’ (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first Ghana (and so on, as in § 7, down to:) of (all) good qualities.

1. At that time the Bhikkhus, considering that the Patimokkha recitation had been instituted by the Blessed One, recited the PAatimokkha every day.

They told this thing to the Blessed One.

‘The Patimokkha, O Bhikkhus, is not to be recited every day. He who recites it (every day), commits a dukkaZa offence. I ordain, O Bhikkhus, to recite the Patimokkha on the Uposatha day.’

2. At that time the Bhikkhus, considering that it had been prescribed by the Blessed One to recite the Patimokkha on the U posatha day, recited the Patimokkha three times each half month, on the fourteenth, fifteenth, and eighth day of each half month.

They told this thing to the Blessed One.

p. 247

‘The Patimokkha, O Bhikkhus, is not to be recited three times each half month. He who recites it (three times), commits a dukkaZa offence. I prescribe, O Bhikkhus, that you recite the Patimokkha once each half month, on the fourteenth or on the fifteenth day.’

p. 5

1. At that time the Ahabbaggiya Bhikkhus recited the P&timokkha according as they lived together, every one before his own companions.

They told this thing to the Blessed One.

‘The Patimokkha, O Bhikkhus, is not to be recited according as (the Bhikkhus) live together, by every one before his own companions. He who recites it (in that way), commits a dukka/a offence. I prescribe, O Bhikkhus, that the Uposatha service is to be held by the complete fraternity.’

2. Now the Bhikkhus thought: ‘The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth ?’

They told this thing to the Blessed One.

Now the Bhikkhus thought: ‘The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that completeness is to extend as far as one residence.’

3. At that time the reverend Maha Kappina dwelt near Ragagaha, in the deer park of Maddakukzhi. Now (one day) when the reverend Maha Kappina was alone and had retired into solitude, the following consideration presented itself to his mind: ‘Shall I go to the Uposatha service or shall I not go? Shall I go to the functions of the Order

248 MAHAVAGGA. Il, 5, 4- or shall I not go? Indeed I have become pure by the highest purity (i.e. I have reached Arahatship or Nirvama).’

4. Then the Blessed One, understanding by the power of his mind the reflection which had arisen in Mahé Kappina’s mind, disappeared from the Gigghakta mountain and appeared in the deer park of MaddakuZéhi, before the reverend Maha Kappina (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. The Blessed One sat down on a seat laid out for him, and the reverend Maha Kappina, after having respectfully saluted the Blessed One, sat down also near him.

5. When the reverend Mahé Kappina was seated near him, the Blessed One said to him: ‘When you were alone, Kappina, and had retired into solitude, has not the following consideration presented itself to your mind: “Shall I go (&c., as in § 3 down to:) by the highest purity ?”’

‘Even so, Lord.’

‘If you Brahmazas do not honour, do not regard, do not revere, do not pay reverence to the Uposatha, who will then honour, regard, revere, pay reverence to the Uposatha? Go to the Uposatha, O Braéhmaza, do not neglect to go; go to the functions of the Order, do not neglect to go. The reverend Maha Kappina promised the Blessed One to do so (by saying), ‘Even so, Lord.’

6. Then, having taught, incited, animated, and gladdened the reverend Mahd Kappina by a religious discourse, the Blessed One disappeared from the deer park of Maddaku4&4i, from the presence of the reverend Maha Kappina, and appeared on the

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Gigghakiéa mountain (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back.

Now the Bhikkhus thought: ‘The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence’. Now how far does one residence extend ?’

They told this thing to the Blessed One.

Now the Bhikkhus thought: ‘The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence’. Now how far does one residence extend ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you determine a boundary. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed: a landmark consisting in a mountain, in a rock, in a wood, in a tree, in a path, in an anthill, in a river, in a piece of water. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha, as the

‘landmarks have been proclaimed all around, by these landmarks determine the boundary for common residence and communion of Uposatha. This is the Zatti. Let the Samgha, reverend Sirs, hear me. The Samgha determines the boundary (&c., as above). Thus I understand.” ’

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1, At that time the Adabbaggiya Bhikkhus, considering that fixing of boundaries had been

1 See chap. 5. 2.

250 MAHAVAGGA. Il, 7, 2.

prescribed by the Blessed One, fixed boundaries of excessive extension, of four yoganas, five yoganas, six yoganas. The Bhikkhus who came to the Uposatha, arrived when the Patimokkha was being recited, or when it had just been recited, or they were obliged to stay the night on the way.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, determine a boundary of excessive extension, of four, five, or six yoganas. He who determines (such a boundary), commits a dukkaéa offence. I prescribe, O Bhikkhus, that you determine boundaries of three yoganas’ extent at most.’

2. At that time the K/abbaggiya Bhikkhus determined a boundary which extended to the opposite side of a river. The Bhikkhus who came to the Uposatha, were carried down (by the river), and their alms-bowls and robes were carried away.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, determine a boundary which extends to the opposite side of a river. He who determines (such a boundary), commits a dukkaZa offence. I allow you, O Bhikkhus, if there is a regular communication by a ferry boat or a dike, at such places to determine a boundary which extends also to the opposite side of the river.’

1. At that time the Bhikkhus recited the Patimokkha in their successive cells without appointing (a certain place for doing so), The Bhikkhus whop. 251 arrived (from distant places), did not know where the Uposatha was to be held that day.

They told this thing to the Blessed One.

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arrived (from distant places), did not know where the Uposatha was to be held that day.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, recite the PAatimokkha in the successive cells without appointing a certain place for it. He who recites it (in this way), commits a dukkafZa offence. I prescribe, O Bhikkhus, the holding of Uposatha after having fixed upon an Uposatha hall, wherever the Samgha likes, a Vih4ra, or an Addhayoga, or a storied building, or a house, ora cave. And you ought to appoint it in this way:

2. ‘Let a learned, competent Bhikkhu proclaim the following #zatti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vihara called N.N. to be our Uposatha hall. This is the #atti. Let the Samgha, reverend Sirs, hear me. The Samgha appoints, &c. Thus I understand.”’

3. At that time there were in a certain residence (or district) two Uposatha halls fixed upon. The Bhikkhus assembled in both places, because (some of them) thought, ‘The Uposatha will be held here;’ (and some), ‘It will be held there.’

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, fix upon two Uposatha halls in one district. He who does so, commits a dukka/@a offence. I ordain, O Bhikkhus, the abolishing of one of them?, and the holding of Uposatha (only) in one place.

4. ‘And you ought to abolish it, O Bhikkhus, in this way: Let a learned, competent Bhikkhu pro-

1 See the note on I, 30, 4.
2 I.e. to abolish the character of uposathAg4ra, conferred on
the Vihara &c. by the act of sammuti.

p. 3

claim the following Zatti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, the Samgha may abolish the Uposatha hall called N.N. This is the Zatti. Let the Samgha, &c. Thus I understand.”’

1. At that time in a certain district too small an Uposatha hall had been appointed. On the day of Uposatha a great assembly of Bhikkhus met together. The Bhikkhus heard the P4timokkha sitting outside the site fixed upon. Now those Bhikkhus thought: ‘The Blessed One has promulgated the precept that Uposatha is to be held after an Uposatha hall has been fixed upon, and we have heard the Pétimokkha sitting outside the site fixed upon. ‘Have we therefore (duly) held Uposatha or have we not held it ?’

They told this thing to the Blessed One.

‘ Whether (a Bhikkhu) be seated inside or outside the site fixed upon, provided he hears the Patimokkha, Uposatha has been duly held by him.

2. ‘ Therefore, O Bhikkhus, let the Samgha determine as large an uposatha-pamukha‘tas it desires. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following Zatti

» Uposatha-pamukha (literally, that which has the Uposatha at its head, or, that which is situated in front of the Uposatha) evidently means the place around the uposath4gara, in which the Patimokkha recitation may be heard as well as in the uposathag4ra itself.

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before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha, as the landmarks have been proclaimed all around, determine an uposathapamukha by these landmarks. This is the Zatti. Let the Samgha, &c. Thus I understand.”’

10.

At that time in a certain district on the day of Uposatha the young Bhikkhus, who had assembled first, thought: ‘The Theras do not come yet,’ and went away. The Uposatha service was held after the right time.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that on the Uposatha day the Theras ought to assemble first.’

11.

At that time there were at RAgagaha several
residences (of Bhikkhus) within the same boundary.
Now the Bhikkhus quarrelled: (some of them said),
‘The Uposatha shall be held in our residence ;’
(others said), ‘It shall be held in our residence.’

They told this thing to the Blessed One.

‘There are, O Bhikkhus, several (Bhikkhu) residences within the same boundary; now the Bhikkhus quarrel : (some of them say), “ The Uposatha shall be held in our residence ;” (others say), “It shall be held in our residence.” Let those Bhikkhus, O Bhikkhus, assemble in one place all of them and hold Uposatha there, or let them assemble wherep. 1 the senior Bhikkhu dwells and hold Uposatha there. But in no case is Uposatha to be held by an incomplete congregation. He who holds it (in that way), commits a dukkaZa offence.’

12,

1. At that time the reverend Maha Kassapa, when going to the Uposatha from Andhakavinda to Ragagaha, and crossing a river on his way, was nearly! being carried away (by the river)?; and his robes got wet. The Bhikkhus said to the reverend Mahé Kassapa: ‘ How have your robes got wet, friend ?’ (He replied): ‘As I was going, friends, to the Uposatha from Andhakavinda to Ragagaha, and crossing a river on my way, I was nearly being carried away (by the river); thus my robes have become wet.’

They told this thing to the Blessed One.

‘Let the Samgha, O Bhikkhus, confer on the boundary which it has determined for common

1 «Manam vulho ahosi.’ Buddhaghosa: ‘fsakam appattavu/kabhavo ahosi. Manam is evidently the equivalent of Sanskrit manak.

‘Let the Samgha, O Bhikkhus, confer on the boundary which it has determined for common

1 «Manam vulho ahosi.’ Buddhaghosa: ‘fsakam appattavu/kabhavo ahosi. Manam is evidently the equivalent of Sanskrit manak.

2 Buddhaghosa’s note on this passage contains some details regarding the way which Maha Kassapa went. Andhakavinda is three g4vuta distant from Ragagaha. There were eighteen (? the MS. reads: a//hfra mahavih4ra) great Vihdras around Ragagaha included by the same boundary which Buddha himself had consecrated. The Uposatha service for this whole district was performed in the Ve/uvana monastery. The river° which Maha Kassapa crossed on his way to the Ve/uvana was the Sappini, which rises in the GiggkakQ42 mountain.

li, 12,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 255 residence and for communion of Uposatha, the character of tifivarena avippavdsal.

2. ‘And you ought, O Bhikkhus, to confer on it this character in this way: Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha confer on the boundary which the Samgha has determined for common residence and for communion of Uposatha, the character of tifivarena avippavAsa. This is the Zatti. Let the Samgha (&c., as above). Thus I understand.”’

3. At that time the Bhikkhus, considering that the Blessed One had ordained the conferring of the character of tidivarena avippavAsa (on the boundaries), deposited their robes in a house. Those robes were lost, burnt, or eaten by rats; the Bhikkhus were badly dressed and had coarse robes. (Other) Bhikkhus said: ‘How comes it that you are badly dressed, friends, and that you have coarse robes ?’ (They replied): ‘Considering, friends, that the Blessed One had ordained the conferring (on the boundaries) of the character of tifivarena avippav4sa, we deposited our robes in a house; the robes have been lost, burnt, or eaten by rats;

1 Tikivarena avippavdsa means not parting with the three robes which belong to the usual ‘parikkhara’ (requisites) of a Bhikkhu. Bhikkhus were not allowed to part with their &ivaras, excepting under special circumstances and for a limited time (see the Patimokkha, 29th nissaggiya dhamma). Conferring the character of tikivarena avippavdsa on a boundary means, we believe, to determine that it should be free to Bhikkhus residing within this boundary, to keep 4 set of robes wherever they liked within the same boundary (excepting in a village, § 3), and that such an act should not be considered as parting with the robes.

p. 4

therefore we are badly dressed and have coarse robes.

They told this thing to the Blessed One.

‘Let? the Samgha, O Bhikkhus, confer on the boundary which it has determined for common residence and for communion of Uposatha, the character of tizivarena avippavdsa, excepting villages and the neighbourhood of villages.

They told this thing to the Blessed One.

4. ‘And you ought, O Bhikkhus, to confer on it this character in this way, &c.®

5. ‘Let him who determines a boundary, O Bhikkhus, first determine the boundary for common residence and for communion of Uposatha, and afterwards decree about the tifivarena avippavasa. Let him who abolishes a boundary, O Bhikkhus, first abolish the decree about the tiftvarena avippavAsa, and afterwards abolish the boundary for common residence and for communion of Uposatha.

‘And you ought, O Bhikkhus, to abolish the

1 Buddhaghosa observes that this rule applies to Bhikkhus only, and not to Bhikkhunis. For Bhikkhunts reside only in villages; there would be no Aivaraparihara at all for Bhikkhunts, if they were to use the kammav4é given in § 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusamgha and of the Bhikkhunisamgha are quite independent from each other, and that the rules given in chap. 13 do not refer to boundaries the one of which belongs to the Bhikkhusamgha, the other to the Bhikkhunfsamgha.

2 As to the extent attributed to the ‘gamfipasara’ (neighbourhood of the village), see the Vibhanga, quoted by Minayeff, Pratim. p- 66, lr.

5 This formula is identical with that given in § 2. The only difference is that after the words ‘the character of titivarena avippavasa,’ the words ‘excepting villages and the neighbourhood of villages’ are inserted.

p. 257

tidivarena avippavdasa in this way: Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha abolish the tiéivarena avippavdsa, which the Samgha has decreed. This is the #atti. Let the Samgha, &c.”

6. ‘And you ought, O Bhikkhus, to abolish the boundary in this way: Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the Zatti. Let the Samgha, &c.”

If the Samgha is ready, let the Samgha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the Zatti. Let the Samgha, &c.”

7. ‘If there is no boundary determined nor fixed, O Bhikkhus, the village boundary of that village, or the nigama boundary of that nigama (market town) near which village or nigama (a Bhikkhu) dwells, is to be considered as boundary for common residence and for the communion of Uposatha. If (he lives), O Bhikkhus, in a forest where no villages are, community of residence and Uposatha extends to a distance of seven abbhantaras? all around. A river, O Bhikkhus, cannot be a boundary, a sea cannot be a boundary, a natural lake cannot be a boundary. In a river, O Bhikkhus, or in a sea, or in a natural lake, community of residence and Uposatha extends as far as an average man can spirt water all around.’

? 1 abbhantara= 28 hattha (Buddhaghosa and Abhidhanappadipika, v.197). See Rh. D., ‘Coins and Measures,’ &c., p. 15.

[13] s

p. 1

13.

1. At that time the K/abbaggiya Bhikkhus made one boundary overlap another one (which had been determined before by other Bhikkhus).

They told this thing to the Blessed One.

‘The act of those who have determined their boundary first is lawful, unobjectionable, and valid. The act of those who have determined their boundary afterwards is unlawful, objectionable, and invalid. Let no one, O Bhikkhus, make one boundary overlap another one. He who does, commits a dukka/Za offence.’

2. At that time the AZabbaggiya Bhikkhus made one boundary encompass another one (which had been determined before by other Bhikkhus).

They told this thing to the Blessed One.

‘The act of those, &c. (see § 1). Let no one, O Bhikkhus, make one boundary encompass another one. He who does, commits a dukkaZa offence. I prescribe, O Bhikkhus, that he who determines a boundary, is to determine it so as to leave an interstice' between the boundaries.’

14,

1. Nowthe Bhikkhus thought : ‘How many Uposatha (days) ard there?’
They told this thing to the Blessed One.

1 Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundi requires one vidatthi, the Mahapaféari four angula.

Il, 14,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 259

‘There are the following two Uposatha (days),
O Bhikkhus, the fourteenth and the fifteenth (of the
half month); these are the two Uposatha (days),
O Bhikkhus.’

2. Now the Bhikkhus thought: ‘How many
Uposatha services are there?’

They told this thing to the Blessed One.

p. 259

‘There are the following two Uposatha (days),
O Bhikkhus, the fourteenth and the fifteenth (of the
half month); these are the two Uposatha (days),
O Bhikkhus.’

2. Now the Bhikkhus thought: ‘How many
Uposatha services are there?’

They told this thing to the Blessed One.

‘There are the following four Uposatha services, O Bhikkhus: the Uposatha service which is held unlawfully (by an) incomplete (congregation)!, the Uposatha service which is held unlawfully (by a) complete (congregation), the Uposatha service which is held lawfully (by an) incomplete (congregation), the Uposatha service which is held lawfully (by a) complete (congregation).

3. ‘Now, O Bhikkhus, the Uposatha service which is held unlawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held unlawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhkus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought to be held, and such an Upo-

‘1 For a definition of lawfulness and unlawfulness of the official functions of the Order as well as of completeness and incompleteness of the congregation by which such acts are performed, see IX, 3.

S$ 2

260 MAHAVAGGA. Il, 1s, 1.

satha service is allowed by me. Therefore, O Bhikkhus, you ought to train yourselves thus: “ The Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service will we hold.”’

. 15.

1. Now the Bhikkhus thought: ‘ How many ways are there of reciting the Patimokkha?’

They told this thing to the Blessed One.

‘There are the following five ways of reciting the Patimokkha: The introduction! having been recited, as to the rest, it may be proclaimed: “Such and such rules are known (to the fraternity’).” This is the first way of reciting the Patimokkha. The introduction having been recited, the four p4r4gika dhamméa having been recited, as to the rest, it may be proclaimed: “Such and such rules are known (to the fraternity).” This is the second way of reciting the Patimokkha. The introduction having been recited, the four p4ragika dhammé having been recited, the thirteen samgh4dises4 dhamma having been recited, . . . the introduction having been recited, the four paragik4 dhammé having been recited, the thirteen samgh4dises4 dhammé having been recited, the two aniyata dhamm4é having been recited, as to the rest, it may be pro-

* The introduction (nidana) of the Patimokkha is the formula given above, chap. 3. 3.

3. 3.

2 ‘Avasesam sutena sAvetabbam,’ i.e. it is to be proclaimed: ‘The four paraégik4 dhammé, &c., are known to the reverend brethren (literally, have been heard by the reverend brethren).’

Il, 1g, 4. UPOSATHA CEREMONY, AND PATIMOKKHA. 261 claimed: “Such and such rules are known (to the fraternity).” This is the fourth way of reciting the Patimokkha. The fifth way is (to recite it) in its full extent. These, O Bhikkhus, are the five ways of reciting the Patimokkha.’

2. At that time the Bhikkhus, considering that the Blessed One had allowed to recite the PAtimokkha abridged, always recited the PAtimokkha abridged.

They told this thing to the Blessed One.

‘You ought not, O Bhikkhus, to recite the PAtimokkha abridged. He who does, commits a dukkaZa offence.’

3. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Uposatha by savage people. The Bhikkhus were not able to recite the PAtimokkha in its full extent.

They told this thing to the Blessed One.

‘T allow you, O Bhikkhus, in the case of danger to recite the Patimokkha abridged.’

4. Atthat time the K/abbaggiya Bhikkhus recited the Patimokkha abridged also when there was no danger.

They told this thing to the Blessed One.

‘ You ought not to recite the Patimokkha abridged, O Bhikkhus, if there is no danger. He who does, commits a dukkaZa offence. I allow you, O Bhikkhus, in the case of danger only to recite the Patimokkha abridged. The cases of danger are the following : danger from kings, from robbers, from fire, from water, from human beings, from non-human beings, from beasts of prey, from creeping things, danger of life, danger against chastity. I ordain, O Bhikkhus, the recitation in such cases of danger

262 MAHAVAGGA. II, 1g, 5.

of the Patimokkha abridged; if there is no danger, in its full extent,’ ;

5. At that time the Azabbaggiya Bhikkhus preached the Dhamma before the Samgha without being called upon (by the Thera).

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, preach the Dhamma before the Samgha without being called upon. He who does, commits a dukka/Za offence. I prescribe, O Bhikkhus, that the Thera is either to preach the Dhamma himself or to call upon another (Bhikkhu to do so).’

6. At that time the Kabbaggiya Bhikkhus put questions about the Vinaya before the Samgha without being appointed thereto.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, put questions about the Vinaya before the Samgha without being appointed thereto. He who so questions, commits a dukka/a offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Samgha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way: One may either appoint himself, or one may appoint another person.

He who so questions, commits a dukka/a offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Samgha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way: One may either appoint himself, or one may appoint another person.

7. ‘And how is (a Bhikkhu) to appoint himself? Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, I will question N. N. about the Vinaya.” Thus one may appoint himself. And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following Zatti before the Samgha: “Let the Samgha, &c. If the Samgha is

Il, 1g, 11. UPOSATHA CEREMONY, AND PATIMOKKHA. 263 ready, let N.N. question N.N. about the Vinaya.” Thus one may appoint another person.’

8. At that time appointed, clever Bhikkhus put questions about the Vinaya before the Samgha. The Khabbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

They told this thing to the Blessed One.

‘I prescribe you, O Bhikkhus, that even he who has been appointed shall (not) put questions about the Vinaya before the Samgha (without) having looked at the assembly and weighed (with the mind each) person (present),’

9, 10. At that time the Aabbaggiya Bhikkhus answered questions about the Vinaya before the Samgha without being appointed thereto.

They told this thing to the Blessed One.

‘ Let no one, O Bhikkhus, answer questions about the Vinaya before the Samgha without being appointed thereto. He who does, commits a dukkaZ¢a offence. I prescribe, O Bhikkhus, that questions about the Vinaya are to be answered before the Samgha (only) by an appointed (Bhikkhu). And (this Bhikkhu) is to be appointed}, &c.’

11. At that time appointed, clever Bhikkhus answered questions about the Vinaya before the

Samgha. The KXhabbaggiya Bhikkhus?, &c.

1 See §§ 6,7. Read: ‘... I will answer the questions of N. N.
about the Vinaya.’ And,‘... let N.N. answer the questions of
N. N. about the Vinaya.’

2 See § 8. Read: ‘... shall (not) answer questions about the

Vinaya...’

p. 1

16,

1. At that time the Azabbaggiya Bhikkhus reproved for an offence a Bhikkhu who had not given them leave.

They told this thing to the Blessed One.

‘No Bhikkhu, O Bhikkhus, who has not given leave, may be reproved for an offence. He who reproves (such a Bhikkhu), commits a dukka/éa offence. I prescribe, O Bhikkhus, that you reprove (Bhikkhus) for an offence (only) after having asked for leave (by saying), “Give me leave, reverend brother, I wish to speak to you.”’

2. At that time clever Bhikkhus reproved the Khabbaggiya Bhikkhus for an offence after having asked for leave. The Aabbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

They told this thing to the Blessed One.

At that time clever Bhikkhus reproved the Khabbaggiya Bhikkhus for an offence after having asked for leave. The Aabbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you are (not) to reprove (a Bhikkhu) for an offence, even if he has given leave, (without) having weighed (with your mind) the person (concerned).

3. At that time the XZabbaggiya Bhikkhus, who thought: ‘Otherwise clever Bhikkhus might ask us for leave (and reprove us for an offence),’ themselves asked beforehand pure Bhikkhus who had committed no offence, for leave without object and reason.

They told this thing to the Blessed One.

‘Let no pure Bhikkhus, O Bhikkhus, who have committed no offence, be asked for leave without object and reason. He who does, commits a dukka¢a offence. I prescribe, O Bhikkhus, that youp. 265 are (not) to ask for leave (without) having weighed (with your mind) the person (concerned),’

4. At that time the Aabbaggiya Bhikkhus performed an unlawful official act before the Samgha.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, perform unlawful acts before the Samgha. He who does, commits a dukkaZa offence.’

They performed an unlawful act nevertheless.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you should protest, if an unlawful act is being performed.’ _ §- At that time clever Bhikkhus protested at an unlawful act being performed by the Kabbaggiya Bhikkhus. The Ahabbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (those Bhikkhus) with blows.

They told this thing to the Blessed One.

‘I allow you, O Bhikkhus, to express your opinion only (instead of protesting formally).’

They expressed their opinion in the presence of the said (Bhikkhus). The Aabbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (them) with blows.

They told this thing to the Blessed One.

‘T prescribe, O Bhikkhus, that four or five persons may protest, that two or three may express their opinion, and that one person may determine (in his mind) :. “I do not think this right.”’

6. At that time the K/abbaggiya Bhikkhus, when reciting the Patimokkha before the Samgha, intentionally recited it so that it could not be heard.

They told this thing to the Blessed One.

‘Let not him who is to recite the PAatimokkha,

p. 7

O Bhikkhus, intentionally recite it so that it cannot be heard. He who does, commits a dukkaéa offence.’

7. At that time the reverend Udayi, who had a crow’s voice, had the duty to recite the Patimokkha before the Samgha. Now the reverend Udayi thought: ‘It has been prescribed by the Blessed One that he who is to recite the Patimokkha, ought to recite it so that it may be heard; but I have a crow’s voice. Well, how am I to act ?’

They told this thing to the Blessed One.

Now the reverend Udayi thought: ‘It has been prescribed by the Blessed One that he who is to recite the Patimokkha, ought to recite it so that it may be heard; but I have a crow’s voice. Well, how am I to act ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that he who is to recite
the Patimokkha may endeavour to make it audible.
If he endeavours (to do so), he is free from offence.’

8. At that time Devadatta recited the Patimokkha before an assembly in which laymen were present.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, recite the Patimokkha before an assembly in which laymen are present. He who does, commits a dukkada offence.’

g. At that time the Azabbaggiya Bhikkhus recited the Patimokkha before the Samgha without being called upon (by the Thera).

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, recite the Patimokkha before the Samgha without being called upon. He who does, commits a dukkaZa offence. I prescribe, O Bhikkhus, that the Thera is master of the Patimokkha!,’

End of the Bhazavara of the A##atitthiyas®.

1 Tie. of reciting the Patimokkha himself or causing another
Bhikkhu to do so.
2 I,e, Samazas belonging to other schools. See chap. 1.

Il,17,3- UPOSATHA CEREMONY, AND PATIMOKKHA, 267

17.

1. Then the Blessed One, after having dwelt near Ragagaha as long as he thought fit, went forth on his pilgrimage to Kodan4vatthu. Going from place to place on his pilgrimage, he came to Kodanavatthu. At that time there dwelt in a certain residence many Bhikkhus, the eldest of whom was an ignorant, unlearned person: he neither knew Uposatha, nor the Uposatha service, nor the Patimokkha, nor the recital of the Patimokkha.

2. Now those Bhikkhus thought: ‘It has been prescribed by the Blessed One that the eldest Bhikkhu is master of the Patimokkha, and here the eldest of us is an ignorant, unlearned person: he neither knows Uposatha... nor the recital of the Patimokkha. Well, how are we to act?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that (in such a case) that Bhikkhu who is (most) learned and competent, is to be made master of the Patimokkha.’

3. At that time there dwelt in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus: they neither knew Uposatha ... nor the recital of the Patimokkha. They called upon the Thera: ‘May it please the Thera, reverend Sir, to recite the P&timokkha.’ He replied: ‘I am not competent to do so.’ They called upon the next eldest, &c. He also replied, &c. They called upon the third eldest, &c. In this manner they called upon (all Bhikkhus) down to the youngest one: ‘May it please the reverend brother to recite the Patimokkha.’ He also replied: ‘I am not competent, venerable Sirs, to do so.’

p. 4

They told this thing to the Blessed One.

In this manner they called upon (all Bhikkhus) down to the youngest one: ‘May it please the reverend brother to recite the Patimokkha.’ He also replied: ‘I am not competent, venerable Sirs, to do so.’

p. 4

They told this thing to the Blessed One.

4, 5. ‘When, O Bhikkhus, in a certain residence, &c.!; in that case, O Bhikkhus, these Bhikkhus are instantly to send one Bhikkhu to the neighbouring residence (of Bhikkhus): “Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent.”’

6. Now the Bhikkhus thought: ‘ By whom is (this
Bhikkhu) to be sent?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that the Thera is to give order to a young Bhikkhu.’

The young Bhikkhus, having received that order from the Thera, did not go.

They told this thing to the Blessed One.

‘Let no one who has been ordered by the Thera forbear to go, unless he be sick. He who does not go, commits a dukka/a offence.’

18,

1. Then the Blessed One, after having dwelt at Kodan4vatthu as long as he thought fit, went back again to Ragagaha. At that time the people asked the Bhikkhus who went about for alms: ‘What day of the half month is this, reverend Sirs?’ The Bhikkhus replied: ‘We do not know, friends.’ The people were annoyed, murmured, and became angry: ‘Those Sakyaputtiya Samazas do not even know how to count (the days of) the half month; what good things else will they know?’

1 Here follows an exact repetition of the story told in § 3, which is given here, of course, in the present tense.

Il, 19. UPOSATHA CEREMONY, AND PATIMOKKHA. 269

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you learn how to count (the days of) the half month.’

2. Now the Bhikkhus thought: ‘Who ought to learn to count (the days of) the half month ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you learn all of you to count (the days of) the half month.’

3. At that time the people asked the Bhikkhus who went about for alms: ‘How many Bhikkhus are there, reverend Sirs?’ The Bhikkhus replied: ‘We do not know, friends.’ The people were annoyed, murmured, and became angry: ‘Those Sakyaputtiya Samazas do not even know each other; what good things else will they know ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you count the
Bhikkhus.’

4. Now the Bhikkhus thought: ‘At what time ought we to count the Bhikkhus?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you count (the Bhikkhus) on the day of Uposatha, either by way of (counting the single) troops (of which the assembly is composed)?, or that you take (each of you) a ticket (and count those tickets).

19.

At that time Bhikkhus who did not know that it was Uposatha day, went for alms to a distant village.

1 This appears to be the meaning of gazamaggena ganetum ;
Buddhaghosa has no note on this passage.

p. 1

19.

At that time Bhikkhus who did not know that it was Uposatha day, went for alms to a distant village.

1 This appears to be the meaning of gazamaggena ganetum ;
Buddhaghosa has no note on this passage.

p. 1

They came back when the Patimokkha was being recited, or when it just had been recited.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you proclaim: “Today is Uposatha.”’

Now the Bhikkhus thought: ‘Who is to proclaim so?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that the Thera is to proclaim (the day of Uposatha) in due time.’

At that time a certain Thera did not think of it in due time.

They told this thing to the Blessed One.

‘T allow you, O Bhikkhus, to proclaim it also at meal time.’

(The Thera) did not think of it at meal time either.

They told this thing to the Blessed One.

‘I allow, O Bhikkhus, to proclaim it whenever

‘(the Thera) thinks of it.’

20.

1. At that time the Uposatha hall in a certain residence was full of sweepings. The Bhikkhus who arrived there were annoyed, murmured, and became angry: ‘How can the Bhikkhus neglect to sweep the Uposatha hall?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you sweep the
Uposatha hall.’

2. Now the Bhikkhus thought: ‘Well, who is to sweep the Uposatha hall?’

They told this thing to the Blessed One.

p. 271

‘I prescribe, O Bhikkhus, that the Thera is to order a young Bhikkhu (to sweep the Uposatha hall).’

The young Bhikkhus, having received that order from the Thera, did not sweep it.

They told this thing to the Blessed One.

‘He who has been ordered by the Thera, ought not to forbéar to sweep it, unless he be sick. He who does not sweep it, commits a dukka/a offence.’

3. At that time there were no seats prepared in the Uposatha hall. The Bhikkhus sat down on the ground, Their bodies and their robes became full of dust.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you prepare seats in the Uposatha hall.’

Now the Bhikkhus thought, &c. (see § 2).

‘He who does not prepare (seats), commits a dukkaZa offence.’

4. At that time there was no lamp in the Uposatha hall. The Bhikkhus in the darkness trod upon (each other’s) bodies and robes.

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you light a lamp in the Uposatha hall.’

Now the Bhikkhus thought, &c. (see § 2).

‘He who does not light (the lamp), commits a dukkaZa offence.’

5. At that time the resident Bhikkhus in a certain residence did not provide drink (i.e. water), nor did they provide food. The incoming Bhikkhus were annoyed, murmured, and became angry: ‘How can the resident Bhikkhus neglect to provide for drink and to provide for food ?’

They told this thing to the Blessed One.

p. 1

‘IT prescribe, O Bhikkhus, that you provide drink and food.’

Now the Bhikkhus thought, &c. (see § 2).

p. 1

‘IT prescribe, O Bhikkhus, that you provide drink and food.’

Now the Bhikkhus thought, &c. (see § 2).

‘He who does not provide for it, commits a dukkaZa offence.’

21.

1. At that time many ignorant, unlearned Bhikkhus who travelled to the (four) quarters (of the world) did not ask leave of their 44ariyas and upagghAyas (when going away).

They told this thing to the Blessed One.

‘In case, O Bhikkhus, there are many ignorant, unlearned Bhikkhus who travel to the (four) quarters without asking leave of their 4Zariyas and upagghayas; such Bhikkhus ought to be asked by their 4Zariyas and upagghAdyas: “ Where will you go? with whom will you go?” If those ignorant, | unlearned Bhikkhus name other ignorant, unlearned Bhikkhus, their 4Zariyas and upaggh4yas ought not to allow them (to go); if they allow them, they commit a dukkad¢a offence. If those ignorant, unlearned Bhikkhus go without the permission of their aéariyas and upagghayas, they commit a dukkada offence.

2. ‘Incase, O Bhikkhus, there dwell in a certain residence many ignorant, unlearned Bhikkhus who neither know Uposatha, nor the Uposatha service, nor the Patimokkha, nor the recital of the Patimokkha: now there arrives (at that place) another Bhikkhu who is erudite, who has studied the Agamas (i.e. the collections of Suttas), who knowsp. 273 the Dhamma, the Vinaya, the matik4!, who is wise, learned, intelligent, modest, conscientious ?, anxious for training ; let those Bhikkhus, O Bhikkhus, kindly receive that Bhikkhu, let them show attention to him, exchange (friendly) words with him, provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with. If they do not receive him kindly, or show no attention to him, or do not exchange (friendly) words with him, or do not provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with, they commit a dukka/a offence.

3. ‘In case, O Bhikkhus, there dwell in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus who neither know Uposatha ... nor the recital of the PAtimokkha; let those Bhikkhus, O Bhikkhus, instantly send one Bhikkhu to the neighbouring residence (of Bhikkhus, saying), “Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent.” If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the PAatimokkha or the recital of the Patimokkha.