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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and II,28,4. UPOSATHA CEREMONY, AND PATIMOKKHA. 287 recited the Patimokkha. While they were reciting the Patimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived. They told this thing to the Blessed One. 2. ‘In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ 1); while they are reciting the PAtimokkha, other resident Bhikkhus, a greater number, arrive ; let those Bhikkhus, O Bhikkhus, recite the Patimokkha again ; they who have recited it, are free from guilt. 3. ‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the Patimokkha) that has been recited, has been correctly recited ; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt. ‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, a smaller number, arrive, &c.1 4. ‘In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the PAtimokkha, other resident Bhikkhus, &c.? 1 The decision given for the case of a smaller number of Bhikkhus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides. 2 The same three cases are distinguished here as in §§ 2, 3, according as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above ; in the decision of the second and third cases, instead of ‘let those (who have arrived late) hear the rest,’ read: ‘let those (who have arrived late) proclaim their parisuddhi in the presence (of the other brethren).’ 288 MAHAVAGGA. II, 28, g. 5. ‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and the assembly has not yet risen, other resident Bhikkhus, &c.! 6. ‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and a part of the assembly has risen, &c.! ‘7, In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and the whole assembly has risen, &c.1’ End of the fifteen cases in which there is no offence. 29. ‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Patimokkha, &c.?’
2End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness. 1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4. ? Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of ‘they who have recited it, are free from guilt,’ read: ‘they who have recited it, have committed a dukka/a offence.’ II, 32. UPOSATHA CEREMONY, AND PATIMOKKHA. 289 30. ‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Uposatha and recite the Patimokkha, &c.!’ End of the fifteen cases of the Bhikkhus who feel doubt. 31. ‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. (Thinking) : “We are competent to hold Uposatha, we are not incompetent,” they abandon themselves to misbehaviour, hold Uposatha, and recite the Patimokkha, &c.” End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour. 32. ‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. They perish and become ruined?, saying, “ What are those people to us?” and risking a schism 1 The decision of these fifteen cases is the same as in chap. 29. 3 I.e. they destroy their own welfare by their wickedness. (13) | U 290 MAHAVAGGA. II, 33. (among the fraternity), they hold Uposatha and recite the PAatimokkha, &c.!’ End of the fifteen cases of the Bhikkhus risking a schism. End of the seventy-five® cases. 33. ‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &c., who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c., have entered within the boundary.’ Thus? a hundred and seventy-five systems of triads are produced which refer to resident and resident 1 The decisions as in chap. 29; only read instead of ‘dukka/sa offence,’ ‘thullakkaya offence’ (grave sin). 2 Five times fifteen cases, in chaps. 28-32. 8 Remarks like this, which indicate the rules for supplying abbreviated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads ; all of these triads contain the words: ‘ They know that there are other resident Bhikkhus absent.’ By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads. II, 34,2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29I-
333, we obtain a hundred and seventy-five triads. II, 34,2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29I- Bhikkhus?. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkhus. By putting these words (successively) into the peyy4la?, seven hundred triads are produced. 34, 1. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth®; if the number of the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus. 2. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth ; if, &c. (§ 1). 1 .e. the assembled Bhikkhus as well as the incoming reside in the same 4vasa. 2 *Peyy4la’ is identical in meaning and, we believe, etymologically with ‘pariydya.’ See Childers s.v.; H.O.’s remarks in Kuhn’s Zeitschrift fiir vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pali Miscellany, p. 66. 5 Buddhaghosa: ‘They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth.’ It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i.e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. 1. 1. U2 292 MAHAVAGGA. Il, 34, 3: 3. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &c. (as in the preceding case). ‘If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary. 4. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkhus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). Ifthe number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).
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 did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and II,28,4. UPOSATHA CEREMONY, AND PATIMOKKHA. 287 recited the Patimokkha. While they were reciting the Patimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived. They told this thing to the Blessed One. 2. ‘In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ 1); while they are reciting the PAtimokkha, other resident Bhikkhus, a greater number, arrive ; let those Bhikkhus, O Bhikkhus, recite the Patimokkha again ; they who have recited it, are free from guilt. 3. ‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the Patimokkha) that has been recited, has been correctly recited ; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt. ‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, a smaller number, arrive, &c.1 4. ‘In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the PAtimokkha, other resident Bhikkhus, &c.? 1 The decision given for the case of a smaller number of Bhikkhus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides. 2 The same three cases are distinguished here as in §§ 2, 3, according as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above ; in the decision of the second and third cases, instead of ‘let those (who have arrived late) hear the rest,’ read: ‘let those (who have arrived late) proclaim their parisuddhi in the presence (of the other brethren).’ 288 MAHAVAGGA. II, 28, g. 5. ‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and the assembly has not yet risen, other resident Bhikkhus, &c.! 6. ‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and a part of the assembly has risen, &c.! ‘7, In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and the whole assembly has risen, &c.1’ End of the fifteen cases in which there is no offence. 29. ‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Patimokkha, &c.?’
2End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness. 1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4. ? Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of ‘they who have recited it, are free from guilt,’ read: ‘they who have recited it, have committed a dukka/a offence.’ II, 32. UPOSATHA CEREMONY, AND PATIMOKKHA. 289 30. ‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Uposatha and recite the Patimokkha, &c.!’ End of the fifteen cases of the Bhikkhus who feel doubt. 31. ‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. (Thinking) : “We are competent to hold Uposatha, we are not incompetent,” they abandon themselves to misbehaviour, hold Uposatha, and recite the Patimokkha, &c.” End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour. 32. ‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. They perish and become ruined?, saying, “ What are those people to us?” and risking a schism 1 The decision of these fifteen cases is the same as in chap. 29. 3 I.e. they destroy their own welfare by their wickedness. (13) | U 290 MAHAVAGGA. II, 33. (among the fraternity), they hold Uposatha and recite the PAatimokkha, &c.!’ End of the fifteen cases of the Bhikkhus risking a schism. End of the seventy-five® cases. 33. ‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &c., who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c., have entered within the boundary.’ Thus? a hundred and seventy-five systems of triads are produced which refer to resident and resident 1 The decisions as in chap. 29; only read instead of ‘dukka/sa offence,’ ‘thullakkaya offence’ (grave sin). 2 Five times fifteen cases, in chaps. 28-32. 8 Remarks like this, which indicate the rules for supplying abbreviated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads ; all of these triads contain the words: ‘ They know that there are other resident Bhikkhus absent.’ By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads. II, 34,2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29I-
333, we obtain a hundred and seventy-five triads. II, 34,2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29I- Bhikkhus?. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkhus. By putting these words (successively) into the peyy4la?, seven hundred triads are produced. 34, 1. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth®; if the number of the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus. 2. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth ; if, &c. (§ 1). 1 .e. the assembled Bhikkhus as well as the incoming reside in the same 4vasa. 2 *Peyy4la’ is identical in meaning and, we believe, etymologically with ‘pariydya.’ See Childers s.v.; H.O.’s remarks in Kuhn’s Zeitschrift fiir vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pali Miscellany, p. 66. 5 Buddhaghosa: ‘They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth.’ It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i.e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. 1. 1. U2 292 MAHAVAGGA. Il, 34, 3: 3. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &c. (as in the preceding case). ‘If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary. 4. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkhus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). Ifthe number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).
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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