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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1third ... 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. 246 _ MAHAVAGGA. II, 3, 8. 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. 4, 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. II, 5,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.’ 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.
2Now 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 II, 7,1. UPOSATHA CEREMONY, AND PATIMOKKHA. 249 Gigghakiéa mountain (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. 6. 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.
36. 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.” ’ 7 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.’ 8. 1. At that time the Bhikkhus recited the Patimokkha in their successive cells without appointing (a certain place for doing so), The Bhikkhus who II, 8,4. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.
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.
1third ... 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. 246 _ MAHAVAGGA. II, 3, 8. 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. 4, 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. II, 5,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.’ 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.
2Now 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 II, 7,1. UPOSATHA CEREMONY, AND PATIMOKKHA. 249 Gigghakiéa mountain (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. 6. 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.
36. 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.” ’ 7 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.’ 8. 1. At that time the Bhikkhus recited the Patimokkha in their successive cells without appointing (a certain place for doing so), The Bhikkhus who II, 8,4. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.
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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