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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They 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. 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. II, 12,7. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.”
2If 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 258 MAHAVAGGA. II, 13, 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.
3259 ‘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.
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.
1They 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. 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. II, 12,7. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.”
2If 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 258 MAHAVAGGA. II, 13, 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.
3259 ‘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.
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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