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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1UPOSATHA 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. ‘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. 252 MAHAVAGGA. II, 9, 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.”’ 9. 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
22. ‘ 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. II, 11, UPOSATHA CEREMONY, AND PATIMOKKHA. 253 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 where 254 MAHAVAGGA. H, 12, 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.
3‘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. 256 MAHAVAGGA. II, 12, 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.
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.
1UPOSATHA 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. ‘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. 252 MAHAVAGGA. II, 9, 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.”’ 9. 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
22. ‘ 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. II, 11, UPOSATHA CEREMONY, AND PATIMOKKHA. 253 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 where 254 MAHAVAGGA. H, 12, 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.
3‘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. 256 MAHAVAGGA. II, 12, 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.
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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