1 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 uposathagara, in which the Patimokkha recitation may be heard as well as in the uposa- th&gSra itself.
Ii, Ii. Uposatha Ceremony, a1std Patimokkha. 253
before the Sa^gha : " Let the Sa^gha, reverend
Sirs, hear me. If the Sa^gha is ready, let the
Sa^gha, as the landmarks have been proclaimed all
around, determine an uposathapamukha by these
landmarks. This is the ^atti. Let the Sa^gha,
&c. Thus I understand."'
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.
1 I prescribe, O Bhikkhus, that on the Uposatha day the Theras ought to assemble first/
At that time there were at Ra^agaha 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.
4 There are, O Bhikkhus, several (Bhikkhu) resi-
dences within the same boundary; now the Bhik-
khus 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
2 54 MAHAVAGGA. II, 12, I.
the senior Bhikkhu dwells and hold Uposatha there.
But in no case is Uposatha to be held by an incom-
plete congregation. He who holds it (in that way),
commits a dukka/a offence.'
i. At that time the reverend Maha Kassapa,
when going to the Uposatha from Andhakavinda to
Ra^agaha, and crossing a river on his way, was
nearly1 being carried away (by the river)2; and his
robes got wet. The Bhikkhus said to the reverend
Maha Kassapa : 'How have your robes got wet,
friend ?' (He replied) : ' As I was going, friends, to
the Uposatha from Andhakavinda to Ra^agaha, 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 Sa^gha, O Bhikkhus, confer on the boundary which it has determined for common
1 'Manaw vuMo ahosi.' Buddhaghosa : 'isakaw appatta-
vuMabhavo ahosi/ Manaw 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 gavuta distant from Ra^agaha. There were eighteen (? the MS. reads: a//Mra mahavihara) great Viharas around Ragu- gaha 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 GiggAdkbfa mountain.
Ii, 12,3- Uposatha Ceremony, and Patimokkha. 255
residence and for communion of Uposatha, the character of ti^ivarena avippavasa1.
2. ' And you ought, O Bhikkhus, to confer on it
this character in this way : Let a learned, compe-
tent Bhikkhu proclaim the following /zatti before
the Sa^gha : " Let the Sa;^gha, reverend Sirs, hear
me. If the Sa^gha is ready, let the Sa^gha confer
on the boundary which the Sa^gha has determined
for common residence and for communion of Upo-
satha, the character of ti/§ivarena avippavasa.
This is the ?zatti. Let the Sawgha (&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 ti/£ivarena avippavasa (on the boun-
daries), 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 : l 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 ti^ivarena
avippavasa, we deposited our robes in a house;
the robes have been lost, burnt, or eaten by rats ;
1 Ti/£ivarena avippavasa means not parting with the three robes which belong to the usual 'parikkh&ra ' (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 ti^ivarena avippavasa on a boundary means, we believe, to determine that it should be free to Bhikkhus residing within this boundary, to keep a 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 1 the Sawgha, O Bhikkhus, confer on the
boundary which it has determined for common resi-
dence and for communion of Uposatha, the character
of ti/Hvarena avippavasa, excepting villages and
the neighbourhood of villages 2.
4. ' And you ought, O Bhikkhus, to confer on it this character in this way, &c. 3
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 ti^tvarena avippa-
vasa. Let him who abolishes a boundary, O
Bhikkhus, first abolish the decree about the tiii-
varena 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 Bhikkhunis reside only in villages ; there would be no /fcivaraparihara at all for Bhikkhunis, if they were to use the kammavaH given in § 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusazragha and of the Bhikkhunisa#zgha are quite independent from each other, and that the rules given in chap. 13 do not refer to boun- daries the one of which belongs to the Bhikkhusawgha, the other to the Bhikkhunisa/rcgha.
2 As to the extent attributed tothe'gamupaMra' (neighbour- hood of the village), see the Vibhahga, quoted by Minayeff, Pratim. p. 66, 1. 1.
3 This formula is identical with that given in § 2. The only dif- ference is that after the words 'the character of ti^ivarena avip- pavasa/ the words 'excepting villages and the neighbourhood of villages ' are inserted.
Ii, 12, 7. Uposatha Ceremony, and Patimokkha. 257
ti^tvarena avippavasa in this way : Let a learned,
competent Bhikkhu proclaim the following /zatti
before the Sa^gha : " Let the Sa^gha, reverend
Sirs, hear me. If the Sa^gha is ready, let the
Sa^gha abolish the ti/£ivarena avippav&sa, which
the Sa^gha has decreed. This is the ^atti. Let
the Sa^gha, &c."
6. 'And you ought, O Bhikkhus, to abolish the
boundary in this way: Let a learned, competent
Bhikkhu proclaim the following natti before the
Sa^gha : " Let the Sa^gha, reverend Sirs, hear
me. If the Sa^gha is ready, let the Sa^gha
abolish the boundary for common residence and for
communion of Uposatha which it has determined.
This is the $atti. Let the Sawgha, &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 resi-
dence 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 abbhantaras1 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 Upo-
satha extends as far as an average man can spirt
water all around/
1 1 abbhantara=2 8 hattha (Buddhaghosa and Abhidhanappadi- pika, v. 197). See Rh. D., 'Coins and Measures/ &c, p. 15.
258 MAHAVAGGA. II, 13, 1.
1. At that time the iOabbaggiya 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 boun-
dary afterwards is unlawful, objectionable, and invalid.
Let no one, O Bhikkhus, make one boundary overlap
another one. He who does, commits a dukka/a
offence/
2. At that time the iT^abbaggiya 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 § i). Let no one,
0 Bhikkhus, make one boundary encompass another one. He who does, commits a dukka/a offence.
1 prescribe, O Bhikkhus, that he who determines
a boundary, is to determine it so as to leave an
interstice * between the boundaries/
1. Now the Bhikkhus thought : ' How many Upo- satha (days) are 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 Mahapa^ari four angula.
Ii, 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.
' There are the following four Uposatha services,
O Bhikkhus: the Uposatha service which is held
unlawfully (by an) incomplete (congregation)1, 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 (con-
gregation), 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 Bhik-
khus, 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 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 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.
260 MAHAVAGGA. II, 15, 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) com-
plete (congregation), such an Uposatha service will
we hold." '
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
P&timokkha : The introduction 1 having been recited,
as to the rest, it may be proclaimed : " Such and
such rules are known (to the fraternity 2)." This is
the first way of reciting the Patimokkha. The
introduction having been recited, the four para-
^ika dhammd 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 p&ra^ika dhamma having
been recited, the thirteen sa^ghadisesa dhamma
having been recited, . . . the introduction having
been recited, the four para^ika dhamma having
been recited, the thirteen sa^ghadisesa dhamma
having been recited, the two aniyata dhamma
having been recited, as to the rest, it may be pro-
1 The introduction (nidana) of the Patimokkha is the formula given above, chap. 3. 3.
2 'Avasesa/tf sutena savetabba^,' i.e. it is to be pro- claimed: 'The four p^ra^ika dhamma', &c, are known to the reverend brethren (literally, have been heard by the reverend brethren)/
Ii, 15, 4- Uposatha Ceremony, and Patimokkha. 26 1
claimed : " Such and such rules are known (to the
fraternity)/' This is the fourth way of reciting the
Patimokkha. The fifth way is (to recite it) in its
full extent. These, O Bhikkhus, are the five ways
of reciting the Patimokkha/
2. At that time the Bhikkhus, considering that
the Blessed One had allowed to recite the P&ti-
mokkha abridged, always recited the Patimokkha
abridged.