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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1272 MAHAVAGGA. II, 21, 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 knows II, 21,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.
2If 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. 1 Enumerations of terms indicating the different cases that come under a Vinaya rule or a dogmatical proposition are called matika ; for instance, in discussing the first paragika rule the Vibhanga gives the following matikapadani: tisso itthiyo manussitthi amanussitthi tirakeAanagatitthi, tayo ubhatovyafiganaka manussubhatovyafiganako amanussubh. tirakefanagatubh., &c. Most of the works belonging to the Abhidhamma Pi/aka are based on and opened by such matika lists. ? Or ‘scrupulous,’ in good sense. 8 See I, 25, 12, with our note. [13] T 274 MAHAVAGGA. Il, 21, 4. If they do not go, they commit a dukka/éa offence. 4. ‘In case, O Bhikkhus, many ignorant, unlearned Bhikkhus keep vassa? in a certain residence who neither know, &c.? If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days’ time (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 not to keep vassa in that residence. If they do, they commit a dukkaZa offence.’ 22. 1. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Samgha will hold Uposatha.” When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘ There is a sick Bhikkhu, Lord, who is not present.’ ‘I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his parisuddhi®. And let it be declared, O Bhikkhus, in this way: Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit-down squatting, raise his joined hands, and say: “I declare my parisuddhi, take my p4risuddhi, proclaim my parisuddhi (before the fraternity).” Whether he 1 See III, 1 seq. 2 See § 3. * Parisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Patimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter. II, 22,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 275 express this by gesture (lit. by his body), or by word, or by gesture and word, the p4risuddhi has been declared. If he does not express this by gesture, &c., the parisuddhi has not been declared.
3II, 22,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 275 express this by gesture (lit. by his body), or by word, or by gesture and word, the p4risuddhi has been declared. If he does not express this by gesture, &c., the parisuddhi has not been declared. 2. ‘If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold - Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think: “If we move this sick person from his place, the sickness will increase, or he will die,” let them not move the sick, O Bhikkhus, from his place; let the Samgha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukka/¢a offence. 3. ‘If he who has been charged with the p4risuddhi, O Bhikkhus, leaves the place at once}, after the pArisuddhi has been entrusted (to him), the pdrisuddhi ought to be declared to another. If he who has been charged with the pdrisuddhi, O Bhikkhus, after the pArisuddhi has been entrusted to him, returns to the world? at once!; or dies; or admits that he is a sAmazera; or that he has abandoned the precepts*; or that he has become ? Literally, on the spot, i.e. without setting out on his way to the assembly. * We have no doubt that this is the correct translation of vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkham pakkakkhati (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order. 5 The precepts are abandoned (sikkha pakkakkhaté hoti) by declaring that one abandons the Buddha, or the Dhamma, or the T 2 276 MAHAVAGGA. II, 22, 4. guilty of an extreme offence!; or that he is mad; or that his mind is unhinged; or that he suffers (bodily) pain; or that expulsion has been pronounced against him for his refusal to see an offence (committed by himself); or to atone for such an offence; or to renounce a false doctrine; or that he is a eunuch; or that he has furtively attached himself (to the Samgha); or that he is gone over to the Titthiyas; or that he is an animal?; or that he is guilty of matricide; or that he is guilty of parricide ; or that he has murdered an Arahat; or that he has violated a Bhikkhunt; or that he has caused a schism among the Samgha; or that he has shed (a Buddha’s) blood ; or that he is a hermaphrodite: (in these cases) the parisuddhi ought to be nr to another 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.
1272 MAHAVAGGA. II, 21, 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 knows II, 21,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 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.
2If 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. 1 Enumerations of terms indicating the different cases that come under a Vinaya rule or a dogmatical proposition are called matika ; for instance, in discussing the first paragika rule the Vibhanga gives the following matikapadani: tisso itthiyo manussitthi amanussitthi tirakeAanagatitthi, tayo ubhatovyafiganaka manussubhatovyafiganako amanussubh. tirakefanagatubh., &c. Most of the works belonging to the Abhidhamma Pi/aka are based on and opened by such matika lists. ? Or ‘scrupulous,’ in good sense. 8 See I, 25, 12, with our note. [13] T 274 MAHAVAGGA. Il, 21, 4. If they do not go, they commit a dukka/éa offence. 4. ‘In case, O Bhikkhus, many ignorant, unlearned Bhikkhus keep vassa? in a certain residence who neither know, &c.? If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days’ time (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 not to keep vassa in that residence. If they do, they commit a dukkaZa offence.’ 22. 1. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Samgha will hold Uposatha.” When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘ There is a sick Bhikkhu, Lord, who is not present.’ ‘I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his parisuddhi®. And let it be declared, O Bhikkhus, in this way: Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit-down squatting, raise his joined hands, and say: “I declare my parisuddhi, take my p4risuddhi, proclaim my parisuddhi (before the fraternity).” Whether he 1 See III, 1 seq. 2 See § 3. * Parisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Patimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter. II, 22,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 275 express this by gesture (lit. by his body), or by word, or by gesture and word, the p4risuddhi has been declared. If he does not express this by gesture, &c., the parisuddhi has not been declared.
3II, 22,3. UPOSATHA CEREMONY, AND PATIMOKKHA. 275 express this by gesture (lit. by his body), or by word, or by gesture and word, the p4risuddhi has been declared. If he does not express this by gesture, &c., the parisuddhi has not been declared. 2. ‘If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold - Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think: “If we move this sick person from his place, the sickness will increase, or he will die,” let them not move the sick, O Bhikkhus, from his place; let the Samgha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukka/¢a offence. 3. ‘If he who has been charged with the p4risuddhi, O Bhikkhus, leaves the place at once}, after the pArisuddhi has been entrusted (to him), the pdrisuddhi ought to be declared to another. If he who has been charged with the pdrisuddhi, O Bhikkhus, after the pArisuddhi has been entrusted to him, returns to the world? at once!; or dies; or admits that he is a sAmazera; or that he has abandoned the precepts*; or that he has become ? Literally, on the spot, i.e. without setting out on his way to the assembly. * We have no doubt that this is the correct translation of vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkham pakkakkhati (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order. 5 The precepts are abandoned (sikkha pakkakkhaté hoti) by declaring that one abandons the Buddha, or the Dhamma, or the T 2 276 MAHAVAGGA. II, 22, 4. guilty of an extreme offence!; or that he is mad; or that his mind is unhinged; or that he suffers (bodily) pain; or that expulsion has been pronounced against him for his refusal to see an offence (committed by himself); or to atone for such an offence; or to renounce a false doctrine; or that he is a eunuch; or that he has furtively attached himself (to the Samgha); or that he is gone over to the Titthiyas; or that he is an animal?; or that he is guilty of matricide; or that he is guilty of parricide ; or that he has murdered an Arahat; or that he has violated a Bhikkhunt; or that he has caused a schism among the Samgha; or that he has shed (a Buddha’s) blood ; or that he is a hermaphrodite: (in these cases) the parisuddhi ought to be nr to another 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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