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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1; 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.’ II, 3,1. UPOSATHA CEREMONY, AND PATIMOKKHA. 241 2. 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.’ 3. 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] R 242 MAHAVAGGA. II, 3, 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.
2I 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. II, 3,4. UPOSATHA CEREMONY, AND PATIMOKKHA, 243 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): admit- 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. 244 MAHAVAGGA. II, 3, 8. ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.
3xv seq.). 5 See p. 241, note 1. * See p. 1, note 5. 244 MAHAVAGGA. II, 3, 8. 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. II, 3,7. UPOSATHA CEREMONY, AND PATIMOKKHA. 245 ‘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),
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1; 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.’ II, 3,1. UPOSATHA CEREMONY, AND PATIMOKKHA. 241 2. 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.’ 3. 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] R 242 MAHAVAGGA. II, 3, 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.
2I 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. II, 3,4. UPOSATHA CEREMONY, AND PATIMOKKHA, 243 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): admit- 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. 244 MAHAVAGGA. II, 3, 8. ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.
3xv seq.). 5 See p. 241, note 1. * See p. 1, note 5. 244 MAHAVAGGA. II, 3, 8. 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. II, 3,7. UPOSATHA CEREMONY, AND PATIMOKKHA. 245 ‘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),
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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