[ Mahāvagga Contents | Mv II Contents ]

II uposathakkhandhako

The Uposatha Khandhaka [BMC]

68. sannipātānujānanā (Mv.II.1.1)

The Allowance for Gathering

[147] tena kho pana samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.

Now at that time the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain.

tena kho pana samayena aññatitthiyā paribbājakā cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti.

And at that time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, spoke (their) Dhamma.

te manussā upasaṅkamanti dhammassavanāya.

The people went to them to hear the Dhamma.

te labhanti aññatitthiyesu paribbājakesu pemaṁ labhanti pasādaṁ labhanti aññatitthiyā paribbājakā pakkhaṁ.

They developed affection for the wanderers of other sects, developed confidence in them, and the wanderers of other sects gained a following.

(Mv.II.1.2) athakho rañño māgadhassa seniyassa bimbisārassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi etarahi kho aññatitthiyā paribbājakā cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti te manussā upasaṅkamanti dhammassavanāya te labhanti aññatitthiyesu paribbājakesu pemaṁ labhanti pasādaṁ labhanti aññatitthiyā paribbājakā pakkhaṁ

Then, as King Seniya Bimbisāra of Magadha was alone in seclusion, this train of thought arose in his awareness: “At this time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, speak Dhamma. The people go to them to hear the Dhamma, and they gain affection for the wanderers of other sects, gain confidence in them, and the wanderers of other sects gain a following.

yannūna ayyāpi cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipateyyunti.

“What if the masters were to also to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight?”

(Mv.II.1.3) athakho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

So he went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṁ etadavoca idha mayhaṁ bhante rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

As he was sitting there, he said to the Blessed One, “Just now, lord, as I was alone in seclusion, this train of thought arose in my awareness:

etarahi kho aññatitthiyā paribbājakā cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti te manussā upasaṅkamanti dhammassavanāya te labhanti aññatitthiyesu paribbājakesu pemaṁ labhanti pasādaṁ labhanti aññatitthiyā paribbājakā pakkhaṁ yannūna ayyāpi cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipateyyunti sādhu bhante ayyāpi cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipateyyunti.

“‘At this time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, speak Dhamma. The people go to them to hear the Dhamma, and they gain affection for the wanderers of other sects, gain confidence in them, and the wanderers of other sects gain a following. What if the masters were to also to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight?’”

(Mv.II.1.4) athakho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the Blessed One instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk.

athakho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitunti.

“Monks, I allow you to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight.”

(Mv.II.2.1) [148] tena kho pana samayena bhikkhū bhagavatā anuññātaṁ cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitunti.

Now at that time the monks (thought,) “It has been allowed by the Blessed One to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight.”

te cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdanti.

Gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, they sat in silence.

te manussā upasaṅkamanti dhammassavanāya.

The people went to them to hear the Dhamma.

te ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdissanti seyyathāpi mūgasūkarā nanu nāma sannipatitehi dhammo bhāsitabboti.

They criticized and complained and spread it about: “How can these Sakyan-son monks, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, sit in silence like dumb pigs? Shouldn’t Dhamma be spoken by those who gather?”

assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsitunti.

“Monks, I allow you, having gathered on the fourteenth, fifteenth, and eighth (day) of the fortnight, to speak Dhamma.”

69. pātimokkhuddesānujānanā (Mv.II.3.1)

The Allowance for Reciting the Pāṭimokkha [BMC]

[149] athakho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness:

yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ so nesaṁ bhavissati uposathakammanti.

“What if I were to allow the monks the recitation of a collection [Mv.II.3.4] of the rules I have laid down for them? That will be their Uposatha transaction.”

(Mv.II.3.2) athakho bhagavā sāyaṇhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

idha mayhaṁ bhikkhave rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ so nesaṁ bhavissati uposathakammanti

“Monks, just now, as I was alone in seclusion, this train of thought arose in my awareness: ‘What if I were to allow the monks the recitation of a collection of the rules I have laid down for them? That will be their Uposatha transaction.’

anujānāmi bhikkhave pātimokkhaṁ uddisituṁ.

“Monks, I allow you to recite the Pāṭimokkha.”

(Mv.II.3.3) evañca pana bhikkhave uddisitabbaṁ.

“And, monks, it should be recited like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho uposathaṁ kareyya pātimokkhaṁ uddiseyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, let it perform the Uposatha, let it recite the Pāṭimokkha.

kiṁ saṅghassa pubbakiccaṁ.

“‘What is the Saṅgha’s preliminary duty?

pārisuddhiṁ āyasmanto ārocetha.

“‘Let the venerable ones announce purity1.

1. Any purity that needs to be announced.

pātimokkhaṁ uddisissāmi.

“‘I will recite the Pāṭimokkha.

taṁ sabbe va santā sādhukaṁ suṇoma manasikaroma.

“‘May all of us who are present listen well and pay attention.

yassa siyā āpatti so āvikareyya asantiyā āpattiyā tuṇhībhavitabbaṁ.

“‘If anyone has an offense, let him reveal it. Those without offense should remain silent.

tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmi.

“‘By their silence I will know that the venerable ones are pure.

yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hoti evamevaṁ evarūpāya parisāya yāvatatiyaṁ anussāvitaṁ hoti.

“‘Just as, when questioned individually, one should answer, the same holds true when in such an assembly (as this), the declaration (at the end of each class of offense) is made three times.

yo pana bhikkhu yāvatatiyaṁ anussāviyamāne saramāno santiṁ āpattiṁ nāvikareyya sampajānamusāvādassa hoti.

“‘Should any monk, when the declaration is made up to the third time, remember an existing offense but not reveal it, he has a deliberate lie. [BMC]

sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā

“‘And the Blessed One has declared a deliberate lie to be an obstruction.

tasmā saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā.

“‘Therefore any monk with an offense, on remembering it and aiming at purity, should reveal his existing offense.

āvikatā hissa phāsu hotīti.

“‘Having revealed it, he will have peace.’”

(Mv.II.3.4) [150] pātimokkhanti ādimetaṁ mukhametaṁ pamukhametaṁ kusalānaṁ dhammānaṁ tena vuccati pātimokkhanti.

‘Pāṭimokkha’: It is the beginning, the entrance, and the foremost of skillful qualities, therefore it is called ‘Pāṭimokkha’1.

1. The above explanation of the word ‘Pāṭimokkha’ seems to be an example of word-play, similar to the Buddha’s definition of a being as one bound: ‘Satta’, from Sk ‘sattva’ means ‘a being’ and ‘satta’ from Sk ‘sajjati’ means ‘to be attached’. In this case, ‘paṭimuñcati’ means to tie together (i.e., the fasteners on a robe), or to tie (i.e., a roll of grass on a girl’s head). As the abstract noun ‘mokkha’: ‘release’ is derived from ‘muñcati’: ‘to release’, with the usual strengthening of the ‘a’ in ‘paṭi’, the noun form of ‘paṭimuñcati’ would be ‘pāṭimokkha’. That’s what the Pāṭimokha is: the rule statements tied together. This would probably be obvious to a native speaker, with the other definitions serving to elaborate and explain the obvious one.

The Commentary offers some other definitions and etymologies of the word. The Parivāra Commentary’s explanation is similar to that followed here.

From the Commentary to the Udana and Itivuttaka: tattha pātimokkhanti sikkhāpadasīlaṃ. tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ.

There ‘Pāṭimokkha’ (means) the virtue of the training rules. ‘For one who keeps watch and guards it, it frees and releases him from the sufferings of the realms of deprivation, etc.’: pāṭimokkha.

From the Commentary to DN 14: pātimokkheti yaṃ taṃ pātimokkhaṃ, atipamokkhaṃ, uttamasīlaṃ, pāti vā agativisesehi mokkheti duggatibhayehi, yo vā naṃ pāti, taṃ mokkhetīti “pātimokkhan”ti vuccati.

‘In the Pāṭimokkha’: the Pāṭimokkha (means) over-release, heightened virtue, or ‘He keeps watch over1 the various kinds of bias and (it) releases him from and dangers of unfortunate births—whoever keeps watch over it, it releases him,’ (so) it is called ‘Pāṭimokkha’.

1. pāti: ‘he watches / keeps’.

From the Commentary to the Parivāra: pātimokkhaṃ na jānātīti dve mātikā na jānāti.

‘He doesn’t know the Pāṭimokkha’: He doesn’t know the two lists.

āyasmantoti piyavacanametaṁ garuvacanametaṁ sagāravasappatissādhivacanametaṁ āyasmantoti.

‘Āyasmant’: It is a term of endearment, a term of respect, a respectful and deferential term: ‘Āyasmant’

uddisissāmīti ācikkhissāmi desessāmi paññāpessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmi.

‘I will recite’: I will declare it, teach it, describe it, set it forth, reveal it, explain it, make it plain, and expound it.

tanti pātimokkhaṁ vuccati.

‘It’: refers to the Pāṭimokkha.

sabbe va santāti yāvatikā tassā parisāya therā ca navā ca majjhimā ca ete vuccanti sabbe va santāti.

‘All who are present’: To the extent that there are, in the assembly, elder, new (monks), and (monks of) middling (seniority)—these are called, ‘all who are present’.

sādhukaṁ suṇomāti aṭṭhikatvā manasikatvā sabbaṁ cetasā samannāharāma.

‘May we listen well’: Having paid attention and taken it to heart, may we gather it all in with the mind.

(Mv.II.3.5) manasikaromāti ekaggacittā avikkhittacittā avisāhaṭacittā nisāmema.

‘Pay attention’: We attend to it singleminded1, undistracted, with an undisturbed mind.

1: This shows that ekaggacittā, sometimes translated as ‘one-pointedness of mind’, doesn’t preclude hearing sounds or thinking (as in yoniso manasikāra.)

yassa siyā āpattīti therassa vā navassa vā majjhimassa vā pañcannaṁ vā āpattikkhandhānaṁ aññatarā āpatti sattannaṁ vā āpattikkhandhānaṁ aññatarā āpatti.

‘If anyone has an offense’: A certain offense in the five classes1 of offense or a certain offense in the seven classes of offense, of an elder, a new (monk), or (a monk of) middling (seniority).

1. The five classes of offense are the pārājikas, saṅghādisesas, aniyatas, nisaggiya pācittiyas, and pācittiyas. The seven classes include the pāṭīdesaniyas and sekhiyas.

so āvikareyyāti so deseyya so vivareyya so uttānīkareyya so pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.

‘Let him reveal it’: Let him show it, reveal it, make it plain, and announce it, either in the midst of the Saṅgha, in the midst of a group, in the presence of a single individual.

asantī nāma āpatti anajjhāpanno vā hoti āpajjitvā vā vuṭṭhito.

‘One without offense1’ means he hasn’t fallen into (an offense) or, having fallen, he has been rehabilitated (from that offense).

1. Note: the yassa from above (yassa siyā āpatti) seems to be implied here, as a kind of lamp figure, giving ‘one without offense’ rather than ‘there is no offense’.

tuṇhībhavitabbanti adhivāsetabbaṁ na byāharitabbaṁ.

‘Should remain silent’: He should consent, and not speak.

parisuddhāti vedissāmīti jānissāmi dhāressāmi.

‘I will know that (the venerable ones) are pure’: I will understand and remember.

(Mv.II.3.6) yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hotīti yathā ekena eko puṭṭho byākareyya evamevaṁ tassā parisāya jānitabbaṁ maṁ pucchatīti.

‘Just as, when questioned individually, one should answer’: Just as, when questioned one-on-one, one would answer, in the same way it should be understood of the assembly that, “It [the Saṅgha] is questioning me.”

evarūpā nāma parisā bhikkhuparisā vuccati.

‘Such an assembly’: refers to an assembly of monks.

yāvatatiyaṁ anussāvitaṁ hotīti sakiṁpi anussāvitaṁ hoti dutiyampi anussāvitaṁ hoti tatiyampi anussāvitaṁ hoti.

‘The declaration is made up to the third time’: There is a single declaration, and then there is the second declaration, and then there is the third declaration.

saramānoti jānamāno sañjānamāno.

‘Remembering’: knowing it, perceiving it.

santī nāma āpatti ajjhāpanno vā hoti āpajjitvā vā avuṭṭhito.

‘An existing (offense)’: He has fallen into an offense, or, having fallen into it, he hasn’t been rehabilitated.

nāvikareyyāti na deseyya na vivareyya na uttānīkareyya na pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.

‘Should he not reveal it’: Should he not show it, reveal it, make it plain, or announce it either in the midst of the Saṅgha, in the midst of a group, or in the presence of one individual.

(Mv.II.3.7) sampajānamusāvādassa hotīti sampajānamusāvādo [ME: sampajānamusāvāde] kiṁ hoti. dukkaṭaṁ hoti.

‘He has a deliberate lie’: In the case of a deliberate lie, what is it? It’s (an offense of) wrong-doing. [BMC: 1 2]

antarāyiko dhammo vutto bhagavatāti kissa antarāyiko.

‘The Blessed One has declared a deliberate lie to be an obstruction’: An obstruction to what?

paṭhamassa jhānassa adhigamāya antarāyiko dutiyassa jhānassa adhigamāya antarāyiko tatiyassa jhānassa adhigamāya antarāyiko catutthassa jhānassa adhigamāya antarāyiko jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ nekkhammānaṁ nissaraṇānaṁ pavivekānaṁ kusalānaṁ dhammānaṁ adhigamāya antarāyiko.

An obstruction to the attainment of the first jhāna, an obstruction to the attainment of the second jhāna, an obstruction to the attainment of the third jhāna, an obstruction to the attainment of the fourth jhāna, an obstruction to the attainment of the jhānas, liberations, concentrations, attainments, escapes through renunciation, seclusion, and skillful qualities.

tasmāti taṁkāraṇā.

‘Therefore’: because of that.

saramānenāti jānamānena sañjānamānena.

‘By one remembering’: by one knowing and perceiving.

visuddhāpekkhenāti vuṭṭhātukāmena visujjhitukāmena.

‘By one aiming at purity’: By one desiring to be rehabilitated, desiring to be purified.

(Mv.II.3.8) santī nāma āpatti ajjhāpanno vā hoti āpajjitvā vā avuṭṭhito.

‘An existing offense’: He has fallen into it, or, having fallen into it, he hasn’t been rehabilitated.

āvikātabbāti āvikātabbā saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.

‘Should reveal’: should reveal it either in the midst of the Saṅgha, in the midst of a group, or in the presence of one individual.

āvikatā hissa phāsu hotīti kissa phāsu hoti.

‘Having revealed it, he will have peace.’ The peace of what?

paṭhamassa jhānassa adhigamāya phāsu hoti dutiyassa jhānassa adhigamāya phāsu hoti tatiyassa jhānassa adhigamāya phāsu hoti catutthassa jhānassa adhigamāya phāsu hoti jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ nekkhammānaṁ nissaraṇānaṁ pavivekānaṁ kusalānaṁ dhammānaṁ adhigamāya phāsu hotīti.

He will have the peace of the attainment of the first jhāna, the peace of the attainment of the second jhāna, the peace of the attainment of the third jhāna, the peace of the attainment of the fourth jhāna, the peace of the attainment of the jhānas, liberations, concentrations, attainments, escapes through renunciation, seclusion, and skillful qualities.

(Mv.II.4.1) [151] tena kho pana samayena bhikkhū bhagavatā pātimokkhuddeso anuññātoti devasikaṁ pātimokkhaṁ uddisanti.

Now at that time the monks, (thinking,) “The Blessed One has allowed the Pāṭimokkha to be recited,” recited it daily.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave devasikaṁ pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“Monks, the Pāṭimokkha should not be recited daily. Whoever should recite it daily: an offense of wrong doing.

anujānāmi bhikkhave uposathe pātimokkhaṁ uddisitunti.

“I allow that the Pāṭimokkha be recited on the Uposatha day.”

(Mv.II.4.2) tena kho pana samayena bhikkhū bhagavatā uposathe pātimokkhuddeso anuññātoti pakkhassa tikkhattuṁ pātimokkhaṁ uddisanti cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa.

Now at that time the monks, (thinking,) “the Blessed One has allowed the Pāṭimokkha to be recited on the Uposatha day,” recited the Pāṭimokkha three times in a fortnight: the fourteenth, fifteenth, and eighth (day) of the fortnight.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave pakkhassa tikkhattuṁ pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“Monks, the Pāṭimokkha should not be recited three times in the fortnight. Whoever should recite it three times in the half-month: an offense of wrong doing.

anujānāmi bhikkhave sakiṁ pakkhassa cātuddase vā paṇṇarase vā pātimokkhaṁ uddisitunti.

“I allow the Pāṭimokkha to be recited once during the fortnight, on the fourteenth or fifteenth day.”

(Mv.II.5.1) [152] tena kho pana samayena chabbaggiyā bhikkhū yathāparisāya pātimokkhaṁ uddisanti sakāya sakāya parisāya.

Now at that time the Group-of-six monks recited the Pāṭimokkha by grouping, each with his own grouping.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave yathāparisāya pātimokkhaṁ uddisitabbaṁ sakāya sakāya parisāya yo uddiseyya āpatti dukkaṭassa.

“Monks, the Pāṭimokkha should not be recited by grouping, each with his own grouping.

anujānāmi bhikkhave samaggānaṁ uposathakammanti.

“I allow an Uposatha transaction for those who are united.” [BMC]

(Mv.II.5.2) athakho bhikkhūnaṁ etadahosi bhagavatā paññattaṁ samaggānaṁ uposathakammanti kittāvatā nu kho sāmaggī hoti yāvatā ekāvāso udāhu sabbā paṭhavīti.

Then the thought occurred to the monks, “The Blessed One has laid down an Uposatha transaction for those who are united. To what extent is there unity? To the extent of one residence (monastery) or of the whole Earth?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave ettāvatā sāmaggī yāvatā ekāvāsoti.

“Monks, I allow that the extent of unity be to the extent of one residence (monastery).” [BMC]

70. mahākappinavatthu (Mv.II.5.3)

The Story of Mahā Kappina [BMC]

[153] tena kho pana samayena āyasmā mahākappino rājagahe viharati maddakucchismiṁ migadāye.

Now on that occasion Ven. Mahā Kappina was staying near Rājagaha, in the Maddakucchi Game Reserve.

athakho āyasmato mahākappinassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ gaccheyyaṁ vā saṅghakammaṁ na vā gaccheyyaṁ athakhvāhaṁ visuddho paramāya visuddhiyāti.

Then, as Ven. Mahā Kappina was alone in seclusion, this train of thought arose in his awareness: “Whether I go or don’t go to the Uposatha, whether I go or don’t go to the Saṅgha transaction, I’m still pure with the foremost purity.”

(Mv.II.5.4) athakho bhagavā āyasmato mahākappinassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva gijjhakūṭe pabbate antarahito maddakucchismiṁ migadāye āyasmato mahākappinassa pamukhe pāturahosi.

Then the Blessed One, realizing with his awareness the line of thinking in Ven. Mahā Kappina’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and re-appeared in the Maddakucchi Game Reserve, right in front of Ven. Mahā Kappina.

nisīdi bhagavā paññatte āsane.

The Blessed One sat down on a seat laid out.

āyasmāpi kho mahākappino bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Ven. Mahā Kappina, having bowed down to the Blessed One, also sat down to one side.

(Mv.II.5.5) ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākappinaṁ bhagavā etadavoca nanu te kappina rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ gaccheyyaṁ vā saṅghakammaṁ na vā gaccheyyaṁ athakhvāhaṁ visuddho paramāya visuddhiyāti.

As he was sitting there, the Blessed One said to him, “Kappina, didn’t this train of thought arise in your awareness as you were alone in seclusion: ‘Should I go to the Uposatha or not? Should I go to the Saṅgha transaction or not? Because I am pure with the foremost purity.’”

evaṁ bhante.

“Yes, lord.”

tumhe ce brāhmaṇā uposathaṁ na sakkarissatha na garukarissatha na mānessatha na pūjessatha atha ko carahi uposathaṁ sakkarissati garukarissati mānessati pūjessati gaccha tvaṁ brāhmaṇa uposathaṁ mā no agamāsi gacchevaṁ saṅghakammaṁ mā no agamāsīti.

“If you brahmans don’t honor, respect, venerate, and do homage to the Uposatha, then who would honor, respect, venerate, and do homage to the Uposatha? Come, brahman, go to the Uposatha, don’t not go. Go to the Saṅgha transaction, don’t not go.”

evaṁ bhanteti kho āyasmā mahākappino bhagavato paccassosi.

“As you say, lord,” Ven. Mahā Kappina responded to the Blessed One.

(Mv.II.5.6) athakho bhagavā āyasmantaṁ mahākappinaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva maddakucchismiṁ migadāye āyasmato mahākappinassa pamukhe antarahito gijjhakūṭe pabbate pāturahosi.

Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Mahā Kappina with Dhamma talk—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Maddakucchi Game Reserve, right in front of Ven. Mahā Kappina, and re-appeared on Vulture Peak Mountain.

71. sīmānujānanā (Mv.II.6.1)

The Allowance of Territories [BMC: 1 2]

[154] athakho bhikkhūnaṁ etadahosi bhagavatā paññattaṁ ettāvatā sāmaggī yāvatā ekāvāsoti.

Then the thought occurred to the monks, “It has been laid down by the Blessed One that the extent of unity be to the extent of one residence (monastery).”

kittāvatā nu kho ekāvāso hotīti.

“But to what extent is there one residence?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sīmaṁ sammannituṁ.

“Monks, I allow that a territory be authorized.

evañca pana bhikkhave sammannitabbā.

“And it should be authorized like this:

paṭhamaṁ nimittā kittetabbā pabbatanimittaṁ pāsāṇanimittaṁ vananimittaṁ rukkhanimittaṁ magganimittaṁ vammikanimittaṁ nadīnimittaṁ udakanimittaṁ

“First, the boundary markers should be determined—a mountain-marker, a stone-marker, a grove-marker, a tree-marker, a path-marker, a termite-nest-marker, a river-marker, or a water-marker.

nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“When the markers have been determined, an experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yāvatā samantā nimittā kittitā yadi saṅghassa pattakallaṁ saṅgho etehi nimittehi sīmaṁ sammanneyya samānasaṁvāsaṁ ekuposathaṁ.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, then—as far as those markers that have been determined all around—it should authorize within those markers a territory of common affiliation, of a single Uposatha.

esā ñatti.

“‘This is the motion.

(Mv.II.6.2) suṇātu me bhante saṅgho yāvatā samantā nimittā kittitā saṅgho etehi nimittehi sīmaṁ sammannati samānasaṁvāsaṁ ekuposathaṁ.

“‘Venerable sirs, may the Saṅgha listen to me. As far as those markers that have been determined all around, the Saṅgha is authorizing within those markers a territory of common affiliation, of a single Uposatha.

yassāyasmato khamati etehi nimittehi sīmāya sammati samānasaṁvāsāya ekuposathāya so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the authorization of the territory within those markers as one of common affiliation, of a single Uposatha, is agreeable, should remain silent. He to whom it is not agreeable should speak.

sammatā sīmā saṅghena etehi nimittehi samānasaṁvāsā ekuposathā.

“‘The territory within those markers has been authorized by the Saṅgha as one of common affiliation, of a single Uposatha.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

(Mv.II.7.1) [155] tena kho pana samayena chabbaggiyā bhikkhū bhagavatā sīmāsammati anuññātāti atimahatiyo sīmāyo sammannanti catuyojanikāpi pañcayojanikāpi chayojanikāpi.

Now at that time, the Group-of-six monks, (thinking,) “The Blessed One has allowed the authorization of a territory,” authorized excessively large territories—four yojanas, five yojanas, or six yojanas.

bhikkhū uposathaṁ āgacchantā uddissamānepi pātimokkhe āgacchanti uddiṭṭhamattepi āgacchanti antarāpi parivasanti.

Coming to the Uposatha, monks arrived during the recitation of the Pāṭimokkha, when the Pāṭimokkha had just been recited, or they spent the night on the way.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave atimahatī sīmā sammannitabbā catuyojanikā vā pañcayojanikā vā chayojanikā vā yo sammanneyya āpatti dukkaṭassa.

“Monks, an excessively large territory—of four yojanas, five yojanas, or six yojanas—should not be authorized. Whoever should authorize one: an offense of wrong doing.

anujānāmi bhikkhave tiyojanaparamaṁ sīmaṁ sammannitunti.

“I allow that a territory be authorized for three yojanas at most.”

(Mv.II.7.2) [156] tena kho pana samayena chabbaggiyā bhikkhū nadīpārasīmaṁ sammannanti.

Now at that time Group-of-six monks authorized a territory including the far side of a river.

uposathaṁ āgacchantā bhikkhūpi vuyhanti pattāpi vuyhanti cīvarānipi vuyhanti.

Monks coming to the Uposatha were swept away, or their bowls were swept away, or their robes were swept away.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave nadīpārasīmā sammannitabbā yo sammanneyya āpatti dukkaṭassa.

“Monks, a territory including the far side of a river should not be authorized. Whoever should authorize one: an offense of wrong doing.

anujānāmi bhikkhave yatthassa dhuvanāvā vā dhuvasetu vā evarūpaṁ nadīpārasīmaṁ sammannitunti.

“I allow that a territory including the far side of a river be authorized if it has a permanent boat [i.e. a ferry] or permanent bridge.”

72. uposathāgārakathā

The Discussion of Uposatha Halls [BMC]

(Mv.II.8.1) [157] tena kho pana samayena bhikkhū anupariveṇiyaṁ pātimokkhaṁ uddisanti asaṅketena.

Now at that time monks recited the Pāṭimokkha anywhere on the (monastery) premises without appointing a place (to meet).

āgantukā bhikkhū na jānanti kattha vā ajja uposatho kariyissatīti.

Incoming monks didn’t know: “And where will the Uposatha be done today?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave anupariveṇiyaṁ pātimokkhaṁ uddisitabbaṁ asaṅketena yo uddiseyya āpatti dukkaṭassa.

“Monks, the Pāṭimokkha should not be recited anywhere on the premises without appointing a place (to meet). Whoever should do so: an offense of wrong doing.

anujānāmi bhikkhave uposathāgāraṁ sammannitvā uposathaṁ kātuṁ yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.

“I allow that the Uposatha be done after having authorized an Uposatha hall as the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, or a cell.

evañca pana bhikkhave sammannitabbaṁ.

“And, monks, it should be authorized like this:

(Mv.II.8.2) byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁ sammanneyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, then it should authorize the building of such-and-such name as the Uposatha hall.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁ sammannati.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the building of such-and-such name as the Uposatha hall.

yassāyasmato khamati itthannāmassa vihārassa uposathāgārassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the authorization of the building of such-and-such name as the Uposatha hall is agreeable should remain silent. He to whom it is not agreeable should speak.

sammato saṅghena itthannāmo vihāro uposathāgāraṁ.

“‘The building of such-and-such name has been authorized by the Saṅgha as the Uposatha hall.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.”’

(Mv.II.8.3) [158] tena kho pana samayena aññatarasmiṁ āvāse dve uposathāgārāni sammatāni honti.

Now on that occasion two Uposatha halls had been authorized in a certain residence.

bhikkhū ubhayattha sannipatanti idha uposatho kariyissati idha uposatho kariyissatīti.

Monks assembled in both places, (thinking,) “The Uposatha will be held here,” “the Uposatha will be held here.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave ekasmiṁ āvāse dve uposathāgārāni sammannitabbāni yo sammanneyya āpatti dukkaṭassa.

“Monks, two Uposatha halls should not be authorized in a single residence. Whoever should do so: an offense of wrong doing.

anujānāmi bhikkhave ekaṁ samūhanitvā ekattha uposathaṁ kātuṁ.

“I allow that the Uposatha be done in one place, (the other) one having been revoked.

(Mv.II.8.4) evañca pana bhikkhave samūhantabbaṁ.

“And, monks, it should be revoked like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ uposathāgāraṁ samūhaneyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, then it should revoke the Uposatha hall of such-and-such name.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho saṅgho itthannāmaṁ uposathāgāraṁ samūhanati.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is revoking the Uposatha hall of such-and-such name.

yassāyasmato khamati itthannāmassa uposathāgārassa samugghāto so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the revoking of the Uposatha hall of such-and-such name is agreeable should remain silent. He to whom it is not agreeable should speak.

samūhataṁ saṅghena itthannāmaṁ uposathāgāraṁ.

“‘The Uposatha hall of such-and-such name has been revoked by the Saṅgha.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.”’

73. uposathappamukhānujānanā (Mv.II.9.1)

The Discussion of the Allowance for the Area in Front of the Uposatha (Hall) [BMC]

[159] tena kho pana samayena aññatarasmiṁ āvāse atikhuddakaṁ uposathāgāraṁ sammataṁ hoti.

Now at that time in a certain residence, an excessively small Uposatha hall had been authorized.

tadahuposathe mahābhikkhusaṅgho sannipatito hoti.

On the day of the Uposatha a large saṅgha of monks gathered.

bhikkhū asammatāya bhūmiyā nisinnā pātimokkhaṁ assosuṁ.

Monks heard the Pāṭimokkha while sitting on unauthorized ground.

athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā paññattaṁ uposathāgāraṁ sammannitvā uposatho kātabboti mayañcamha asammatāya bhūmiyā nisinnā pātimokkhaṁ assumhā

Then the thought occurred to them, “It has been laid down by the Blessed One that the Uposatha be done after having authorized an Uposatha hall. But we heard the Pāṭimokkha while sitting on unauthorized ground.

kato nu kho amhākaṁ uposatho akato nu khoti.

“Has our Uposatha been done or not?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

sammatāya vā bhikkhave bhūmiyā nisinno asammatāya vā yato pātimokkhaṁ suṇāti kato vassa uposatho

“Monks, when sitting in a place, regardless of whether it has been authorized, where one hears the Pāṭimokkha, one’s Uposatha has been done.”

(Mv.II.9.2) tenahi bhikkhave saṅgho yāvamahantaṁ uposathamukhaṁ ākaṅkhati tāvamahantaṁ uposathamukhaṁ sammannatu.

“In this case, monks, let the Saṅgha authorize an area in front of the Uposatha (hall) of whatever size it desires.

evañca pana bhikkhave sammannitabbaṁ.

“And, monks, It should be authorized like this:

paṭhamaṁ nimittā kittetabbā nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“First, boundary markers should be determined. When the boundary markers have been determined, an experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yāvatā samantā nimittā kittitā yadi saṅghassa pattakallaṁ saṅgho etehi nimittehi uposathamukhaṁ sammanneyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, then—as far as those markers that have been determined all around—it should authorize within those markers an area in front of the Uposatha (hall).

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho yāvatā samantā nimittā kittitā saṅgho etehi nimittehi uposathamukhaṁ sammannati.

“‘Venerable sirs, may the Saṅgha listen to me. As far as those markers that have been determined all around, the Saṅgha is authorizing within those markers an area in front of the Uposatha (hall).

yassāyasmato khamati etehi nimittehi uposathamukhassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the authorization of an area in front of the Uposatha (hall) within those markers is agreeable should remain silent. He to whom it is not agreeable should speak.

sammataṁ saṅghena etehi nimittehi uposathamukhaṁ.

“‘The area in front of the Uposatha (hall) within those markers has been authorized by the Saṅgha.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

(Mv.II.10.1) [160] tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe navakā bhikkhū paṭhamataraṁ sannipatitvā na tāva therā āgacchantīti pakkamiṁsu.

Now on that occasion, in a certain monastery on the day of the Uposatha, new monks, having assembled first, (thinking,) “As long as the senior monks aren’t coming ...” left.

uposatho vikālo ahosi.

The Uposatha was delayed.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave tadahuposathe therehi bhikkhūhi paṭhamataraṁ sannipatitunti

“Monks, I allow that, on the Uposatha day, the senior monks gather first.”

therehi bhikkhūhi paṭhamataraṁ sannipatitunti ettha sace mahāthero paṭhamataraṁ na āgacchati, dukkaṭaṁ.

“The more senior monks gather first.” In this case, if the elders don’t come first, an (offense of) wrong-doing.

(Mv.II.11.1) [161] tena kho pana samayena rājagahe sambahulā āvāsā samānasīmā honti.

Now at that time in Rājagaha, several residences had a common territory.

tattha bhikkhū vivadanti amhākaṁ āvāse uposatho kariyatu amhākaṁ āvāse uposatho kariyatūti.

The monks there quarreled, “May the Uposatha be done at our residence!” “May the Uposatha be done at our residence!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave sambahulā āvāsā samānasīmā honti

“Monks, there is the case where several residences have a common territory.

tattha bhikkhū vivadanti amhākaṁ āvāse uposatho kariyatu amhākaṁ āvāse uposatho kariyatūti

“The monks there quarrel, “May the Uposatha be done at our residence! May the Uposatha be done at our residence!”

tehi bhikkhave bhikkhūhi sabbeheva ekajjhaṁ sannipatitvā uposatho kātabbo

“All the monks should gather in a single place and hold the Uposatha.

yattha vā pana thero bhikkhu viharati tattha sannipatitvā uposatho kātabbo

“Or, having gathered where the most senior monk is staying, they should hold the Uposatha there. [BMC]

na tveva vaggena saṅghena uposatho kātabbo yo kareyya āpatti dukkaṭassāti.

“But the Uposatha should not be held by a faction of the Saṅgha. Whoever should do so: an offense of wrong doing.”

74. avippavāsasīmānujānanā (Mv.II.12.1)

The Allowance of an Area Where One is not Apart (from One’s Set of Three Robes) [BMC: 1 2]

[162] tena kho pana samayena āyasmā mahākassapo andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manaṁ vuḷho ahosi cīvarānissa allāni.

Now at that time Ven. Mahā Kassapa, while coming from Andhakavinda to Rājagaha for the Uposatha, crossing a river along the way, was nearly swept away and his robes got wet.

bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ kissa te āvuso cīvarāni allānīti.

The monks said to him, “Friend, why are your robes wet?”

idhāhaṁ āvuso andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manamhi vuḷho tena me cīvarāni allānīti.

“Just now, friends, while coming from Andhakavinda to Rājagaha for the Uposatha, crossing a river, I was almost swept away and my robes got wet.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yā sā bhikkhave saṅghena sīmā sammatā samānasaṁvāsā ekuposathā saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu.

The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: let the Saṅgha authorize it as an area where one is not apart from one’s set of three robes.”

(Mv.II.12.2) evañca pana bhikkhave sammannitabbā.

“And, monks, it should be authorized like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā yadi saṅghassa pattakallaṁ saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammanneyya.

“‘Venerable sirs, may the Saṅgha listen to me. The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: If the Saṅgha is ready, let the Saṅgha authorize it as an area where one is not apart from one’s set of three robes.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannati.

“‘Venerable sirs, may the Saṅgha listen to me. The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: the Saṅgha is authorizing it as an area where one is not apart from one’s set of three robes.

yassāyasmato khamati etissā sīmāya ticīvarena avippavāsassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the authorization of this territory as an area where one is not apart from one’s set of three robes is agreeable should remain silent. He to whom it is not agreeable should speak.

sammatā sā sīmā saṅghena ticīvarena avippavāso

“‘This territory has been authorized as an area where one is not apart from one’s set of three robes.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

(Mv.II.12.3) tena kho pana samayena bhikkhū bhagavatā ticīvarena avippavāsasammati anuññātāti antaraghare cīvarāni nikkhipanti.

Now at that time monks, (thinking,) “An area where one is not apart from one’s set of three robes has been allowed by the Blessed One,” left their robes among the houses (in the village).

tāni cīvarāni nassantipi dayhantipi undurehipi khajjanti.

The robes were destroyed/lost, burned, or chewed on by rats.

bhikkhū duccolā honti lūkhacīvarā.

The monks were then poorly clothed, with tattered robes.

bhikkhū evamāhaṁsu kissa tumhe āvuso duccolā lūkhacīvarāti.

Monks said to them, “Why, friends, are you poorly clothed, with worn-out robes?”

idha mayaṁ āvuso bhagavatā ticīvarena avippavāsasammati anuññātāti antaraghare cīvarāni nikkhipimhā

“Friends, just recently, (thinking,) ‘An area where one is not apart from one’s set of three robes has been allowed by the Blessed One,’ we left our robes among the houses (in the village).

tāni cīvarāni naṭṭhānipi daḍḍhānipi undurehipi khāyitāni

“The robes were destroyed/lost, burned, or chewed on by rats.

tena mayaṁ duccolā lūkhacīvarāti.

“That’s why we are poorly clothed, with worn-out robes.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yā sā bhikkhave saṅghena sīmā sammatā samānasaṁvāsā ekuposathā saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu ṭhapetvā gāmañca gāmūpacārañca.

“The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: let the Saṅgha authorize it—except for any village or village area—as an area where one is not apart from one’s set of three robes.”

(Mv.II.12.4) evañca pana bhikkhave sammannitabbā.

“And, monks, it should be authorized like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā yadi saṅghassa pattakallaṁ saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammanneyya ṭhapetvā gāmañca gāmūpacārañca.

“‘Venerable sirs, may the Saṅgha listen to me. The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: If the Saṅgha is ready, let the Saṅgha authorize it—except for any village or village area—as an area where one is not apart from one’s set of three robes.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannati ṭhapetvā gāmañca gāmūpacārañca.

“‘Venerable sirs, may the Saṅgha listen to me. The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: the Saṅgha is authorizing it—except for any village or village area—as an area where one is not apart from one’s set of three robes.

yassāyasmato khamati etissā sīmāya ticīvarena avippavāsassa sammati ṭhapetvā gāmañca gāmūpacārañca so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the authorization of this territory—except for any village or village area—as an area where one is not apart from one’s set of three robes is agreeable should remain silent. He to whom it is not agreeable should speak.

sammatā sā sīmā saṅghena ticīvarena avippavāso ṭhapetvā gāmañca gāmūpacārañca.

“‘This territory—except for any village or village area—has been authorized as an area where one is not apart from one’s set of three robes.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

75. sīmāsamūhanana (Mv.II.12.5)

Revoking a Territory [BMC]

[163] sīmaṁ bhikkhave sammannantena paṭhamaṁ samānasaṁvāsā sīmā sammannitabbā pacchā ticīvarena avippavāso sammannitabbo.

“Monks, in authorizing a territory, first the territory of common affiliation should be authorized. Afterwards the area where one is not apart from one’s set of three robes should be authorized.

sīmaṁ bhikkhave samūhanantena paṭhamaṁ ticīvarena avippavāso samūhantabbo pacchā samānasaṁvāsā sīmā samūhantabbā.

“Monks, in revoking a territory, first the area where one is not apart from one’s set of three robes should be revoked. Afterwards the territory of common affiliation should be revoked.

evañca pana bhikkhave ticīvarena avippavāso samūhantabbo.

“And, monks, an area where one is not apart from one’s set of three robes should be revoked like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yo so saṅghena ticīvarena avippavāso sammato yadi saṅghassa pattakallaṁ saṅgho taṁ ticīvarena avippavāsaṁ samūhaneyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should revoke what was (previously) authorized by the Saṅgha as not being apart from one’s triple robe.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho yo so saṅghena ticīvarena avippavāso sammato saṅgho taṁ ticīvarena avippavāsaṁ samūhanati.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is revoking what was (previously) authorized by the Saṅgha as not being apart from one’s triple robe.

yassāyasmato khamati etassa ticīvarena avippavāsassa samugghāto so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the revoking of the not being apart from one’s triple robe is agreeable should remain silent. He to whom it is not agreeable should speak.

samūhato so saṅghena ticīvarena avippavāso.

“‘The not being apart from one’s triple robe has been revoked by the Saṅgha.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’

(Mv.II.12.6) evañca pana bhikkhave samānasaṁvāsā sīmā samūhantabbā.

“And, monks, a territory of common affiliation should be revoked like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā yadi saṅghassa pattakallaṁ saṅgho taṁ sīmaṁ samūhaneyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should revoke the territory (previously) authorized by the Saṅgha as one of common affiliation, of a single Uposatha.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā saṅgho taṁ sīmaṁ samūhanati.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is revoking the territory (previously) authorized by the Saṅgha as one of common affiliation, of a single Uposatha.

yassāyasmato khamati etissā sīmāya samānasaṁvāsāya ekuposathāya samugghāto so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the revoking of the territory of common affiliation, of a single Uposatha, is agreeable should remain silent. He to whom it is not agreeable should speak.

samūhatā sā sīmā saṅghena samānasaṁvāsā ekuposathā.

“‘The territory of common affiliation, of a single Uposatha, has been revoked by the Saṅgha.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

76. gāmasīmādi (Mv.II.12.7)

The Village-territory, etc. [BMC: 1 2 3]

[164] asammatāya bhikkhave sīmāya aṭṭhapitāya yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharati yā tassa gāmassa vā gāmasīmā nigamassa vā nigamasīmā ayaṁ tattha samānasaṁvāsā ekuposathā.

“Monks, when a territory has not been authorized, not set aside, the village-territory or town-territory of the village or town on which one depends is (the territory for) common affiliation and a single Uposatha there.

agāmake ce bhikkhave araññe samantā sattabbhantarā ayaṁ tattha samānasaṁvāsā ekuposathā.

“In a non-village, in a wilderness, seven abbhantaras1 all around is the (territory for) common affiliation and a single Uposatha there.

1. A Thai calculation puts seven abbhantaras at 98 meters; a Sri Lankan calculation, at 80.

sabbā bhikkhave nadī asīmā sabbo samuddo asīmo sabbo jātassaro asīmo.

“Monks, an entire river is not a territory. An entire ocean is not a territory. An entire natural lake is not a territory.

nadiyā vā bhikkhave samudde vā jātassare vā yaṁ majjhimassa purisassa samantā udakukkhepā ayaṁ tattha samānasaṁvāsā ekuposathāti.

“In a river, ocean, or natural lake, (the area) a man of average size can splash water all around is the (territory for) common affiliation and a single Uposatha there.”

(Mv.II.13.1) [165] tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ sambhindanti.

Now at that time the Group-of-six monks mixed one territory with another.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yesaṁ bhikkhave sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ

“The transaction of whichever territory was first authorized is Dhamma, irreversible, fit to stand.

yesaṁ bhikkhave sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ

“The transaction of whichever territory was authorized afterwards is non-Dhamma, reversible, not fit to stand.

na bhikkhave sīmāya sīmā sambhinditabbā yo sambhindeyya āpatti dukkaṭassāti.

“Monks, a territory should not be mixed with (another) territory. Whoever should do so: an offense of wrong doing.”

(Mv.II.13.2) tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ ajjhottharanti.

Now at that time the Group-of-six monks subsumed one territory in another.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yesaṁ bhikkhave sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ

“The transaction of whichever territory was first authorized is Dhamma, irreversible, fit to stand.

yesaṁ bhikkhave pacchā sīmā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ

“The transaction of whichever territory was authorized afterwards is non-Dhamma, reversible, not fit to stand.

na bhikkhave sīmāya sīmā ajjhottharitabbā yo ajjhotthareyya āpatti dukkaṭassa anujānāmi bhikkhave sīmaṁ sammannantena sīmantarikaṁ ṭhapetvā sīmaṁ sammannitunti.

“Monks, a territory should not subsume (another) territory. Whoever should do so: an offense of wrong doing. I allow, when a territory is being authorized, that it be authorized having set aside a buffer zone.”

sīmantarikaṁ ṭhapetvā sīmaṁ sammannitunti ettha sace paṭhamataraṁ katassa vihārassa sīmā asammatā hoti, sīmāya upacāro ṭhapetabbo. sace sammatā hoti, pacchimakoṭiyā hatthamattā sīmantarikā ṭhapetabbā. kurundiyaṁ vidatthimattampi, mahāpaccariyaṁ caturaṅgulamattampi vaṭṭatīti vuttaṁ. ekarukkhopi ca dvinnaṁ sīmānaṁ nimittaṁ hoti, so pana vaḍḍhanto sīmāsaṅkaraṁ karoti, tasmā na kātabbo.

“To be authorized having set aside a buffer zone”: In this case, if the territory of a previously built dwelling/monastery hasn’t been determined, the immediate area around the territory should be set aside. If it has been determined, then from the outermost point, a buffer zone of one cubit should be set aside. In the Kurundi it says that a span is allowable, and in the Mahāpaccari, four finger-breadths. But if one tree is a marker for two territories, when it grows it will cause a mixing of territories, so that shouldn’t be done.

77. uposathabhedādi (Mv.II.14.1)

Analysis of the Uposatha, etc. [BMC, Mv.IV.3.1]

[166] athakho bhikkhūnaṁ etadahosi kati nu kho uposathoti.

Then the thought occurred to the monks, “How many Uposathas are there?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

dveme bhikkhave uposathā cātuddasiko ca paṇṇarasiko ca ime kho bhikkhave dve uposathāti.

“Monks, there are these two Uposathas: on the fourteenth and on the fifteenth. These are the two Uposathas.”

(Mv.II.14.2) athakho bhikkhūnaṁ etadahosi kati nu kho uposathakammānīti.

Then the thought occurred to the monks, “How many Uposatha transactions are there?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

cattārīmāni bhikkhave uposathakammāni adhammena vaggaṁ uposathakammaṁ adhammena samaggaṁ uposathakammaṁ dhammena vaggaṁ uposathakammaṁ dhammena samaggaṁ uposathakammaṁ.

“Monks, there are these four Uposatha transactions: a factional Uposatha transaction not in accordance with the Dhamma, a united Uposatha transaction not in accordance with the Dhamma, a factional Uposatha transaction in accordance with the Dhamma, a united Uposatha transaction in accordance with the Dhamma.

(Mv.II.14.3) tatra bhikkhave yadidaṁ adhammena vaggaṁ uposathakammaṁ na bhikkhave evarūpaṁ uposathakammaṁ kātabbaṁ na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.

“With regard to that, monks—the factional Uposatha transaction not in accordance with the Dhamma—this sort of Uposatha transaction should not be done and has not been allowed by me.

tatra bhikkhave yadidaṁ adhammena samaggaṁ uposathakammaṁ na bhikkhave evarūpaṁ uposathakammaṁ kātabbaṁ na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.

“With regard to that, monks—the united Uposatha transaction not in accordance with the Dhamma—this sort of Uposatha transaction should not be done and has not been allowed by me.

tatra bhikkhave yadidaṁ dhammena vaggaṁ uposathakammaṁ na bhikkhave evarūpaṁ uposathakammaṁ kātabbaṁ na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.

“With regard to that, monks—the factional Uposatha transaction in accordance with the Dhamma—this sort of Uposatha transaction should not be done and has not been allowed by me.

tatra bhikkhave yadidaṁ dhammena samaggaṁ uposathakammaṁ evarūpaṁ bhikkhave uposathakammaṁ kātabbaṁ evarūpaṁ mayā uposathakammaṁ anuññātaṁ.

“With regard to that, monks—the united Uposatha transaction in accordance with the Dhamma—this sort of Uposatha transaction may be done and has been allowed by me.

tasmātiha bhikkhave evarūpaṁ uposathakammaṁ karissāma yadidaṁ dhammena samagganti evañhi vo bhikkhave sikkhitabbanti.

“Therefore, monks, ‘We will do this sort of Uposatha transaction: united and in accordance with the Dhamma’”: That’s how you should train yourselves.”

78. saṃkhittena pātimokkhuddesādi (Mv.II.15.1)

The Recitation of the Pāṭimokkha in Brief, etc. [BMC]

[167] athakho bhikkhūnaṁ etadahosi kati nu kho pātimokkhuddesāti.

Then the thought occurred to the monks, “How many (ways of) reciting the Pāṭimokkha are there?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

pañcime bhikkhave pātimokkhuddesā nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ paṭhamo pātimokkhuddeso.

“Monks, there are these five (ways of) reciting the Pāṭimokkha: Having recited the nidāna, the rest may be announced as ‘heard.’ This is the first way of reciting the Pāṭimokkha.

nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ dutiyo pātimokkhuddeso.

“Having recited the nidāna, having recited the four pārājikas, the rest may be announced as ‘heard.’ This is the second way of reciting the Pāṭimokkha.

nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ tatiyo pātimokkhuddeso.

“Having recited the nidāna, having recited the four pārājikas, having recited the thirteen saṅghadisesas, the rest may be announced as ‘heard.’ This is the third way of reciting the Pāṭimokkha.

nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ catuttho pātimokkhuddeso.

“Having recited the nidāna, having recited the four pārājikas, having recited the thirteen saṅghadisesas, having recited the two aniyatas, the rest may be announced as ‘heard.’ This is the fourth way of reciting the Pāṭimokkha.

vitthāreneva pañcamo.

“The fifth: in full detail.

ime kho bhikkhave pañca pātimokkhuddesāti.

“Monks, these are the five (ways of) reciting the Pāṭimokkha.”

(Mv.II.15.2) tena kho pana samayena bhikkhū bhagavatā saṅkhittena pātimokkhuddeso anuññātoti sabbakālaṁ saṅkhittena pātimokkhaṁ uddisanti.

Now at that time the monks, (thinking,) “The Blessed One has allowed the recitation of the Pāṭimokkha in brief,” recited the Pāṭimokkha in brief every time.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅkhittena pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassāti.

“Monks, the Pāṭimokkha is not to be recited in brief. Whoever should recite it in brief: an offense of wrong doing.”

(Mv.II.15.3) tena kho pana samayena kosalesu janapadesu aññatarasmiṁ āvāse tadahuposathe sañcarabhayaṁ [ME: savarabhayaṁ] ahosi.

Now on that occasion, at a certain monastery in the Kosalan countryside, there was fear about Savaras1.

1. The Savaras were an indigenous tribe. A place called Savara is mentioned in the Milindapañhā, said to be inhabited by caṇḍalas, or outcastes, which is how indigenous tribes probably would have been classified in the Vedic caste system. The Commentary to this passage explains savara as ‘forest people’.

bhikkhū nāsakkhiṁsu vitthārena pātimokkhaṁ uddisituṁ.

The monks couldn’t recite the Pāṭimokkha in full detail.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sati antarāye saṅkhittena pātimokkhaṁ uddisitunti.

“Monks, I allow that, when there is an obstruction, the Pāṭimokkha be recited in brief.”

(Mv.II.15.4) tena kho pana samayena chabbaggiyā bhikkhū asatipi antarāye saṅkhittena pātimokkhaṁ uddisanti.

Now on that occasion some Group-of-six monks recited the Pāṭimokkha in brief when there was no obstruction.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave asati antarāye saṅkhittena pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“When there is no obstruction, the Pāṭimokkha is not to be recited in brief. Whoever should recite it (in brief): an offense of wrong doing.

anujānāmi bhikkhave sati antarāye saṅkhittena pātimokkhaṁ uddisituṁ.

“Monks, I allow that, when there is an obstruction, the Pāṭimokkha be recited in brief.

tatrime antarāyā rājantarāyo corantarāyo agyantarāyo udakantarāyo manussantarāyo amanussantarāyo vāḷantarāyo siriṁsapantarāyo jīvitantarāyo brahmacariyantarāyo.

“These are the obstructions there: a king obstruction, a thief obstruction, a fire obstruction, a water obstruction, a human being obstruction, a non-human being obstruction, a beast obstruction, a creeping-pest obstruction, a life obstruction, a celibacy obstruction. [BMC, Mv.IV.15.7]

anujānāmi bhikkhave evarūpesu antarāyesu saṅkhittena pātimokkhaṁ uddisituṁ asati antarāye vitthārenāti.

“I allow, when there are obstructions of this sort, that the Pāṭimokkha be recited in brief.”

(Mv.II.15.5) [168] tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā dhammaṁ bhāsanti.

Now on that occasion some Group-of-six monks, without being requested, spoke Dhamma in the midst of the Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅghamajjhe anajjhiṭṭhena dhammo bhāsitabbo yo bhāseyya āpatti dukkaṭassa.

“Monks, Dhamma is not to be spoken in the midst of the Saṅgha by anyone who is not requested to do so. Whoever should speak it (unrequested): an offense of wrong doing.

anujānāmi bhikkhave therena bhikkhunā sāmaṁ vā dhammaṁ bhāsituṁ paraṁ vā ajjhesitunti.

“I allow that the senior monk speak Dhamma or that he request another to do so.”

79. vinayapucchanakathā (Mv.II.15.6)

The Discussion of Asking About Vinaya [BMC: 1 2]

[169] tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ pucchanti.

Now on that occasion some Group-of-six monks, being unauthorized, asked about Vinaya in the midst of the Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅghamajjhe asammatena vinayo pucchitabbo yo puccheyya āpatti dukkaṭassa.

“One who is unauthorized should not ask about Vinaya in the midst of the Saṅgha by. Whoever should ask about it (unauthorized): an offense of wrong doing.

anujānāmi bhikkhave saṅghamajjhe sammatena vinayaṁ pucchituṁ.

“I allow that one who is authorized ask about Vinaya in the midst of the Saṅgha.”

evañca pana bhikkhave sammannitabbo.

“And, monks, he should be authorized like this:

attanā va attānaṁ sammannitabbaṁ parena vā paro sammannitabbo.

“One should authorize oneself or one (monk) should authorize another.

(Mv.II.15.7) kathañca attanā va attānaṁ sammannitabbaṁ.

“And how should one authorize oneself?

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ ahaṁ itthannāmaṁ vinayaṁ puccheyyanti.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, I would ask so-and-so about the Vinaya.’

evaṁ attanā va attānaṁ sammannitabbaṁ.

“In this way one should authorize oneself.

kathañca parena paro sammannitabbo.

“And how should one (monk) authorize another?

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ itthannāmo itthannāmaṁ vinayaṁ puccheyyāti.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, so-and-so would ask so-and-so about the Vinaya.’

evaṁ parena paro sammannitabboti.

“In this way one (monk) should authorize another.”

(Mv.II.15.7) tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ pucchanti.

Now on that occasion well-behaved monks, being authorized, asked about Vinaya in the midst of the Saṅgha.

chabbaggiyā bhikkhū labhanti āghātaṁ labhanti appaccayaṁ vadhena tajjenti.

Some Group-of-six monks became angered and unreasonable, and threatened them with a beating.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ pucchitunti.

“Monks, I allow that one who is authorized ask about Vinaya in the midst of the Saṅgha after having looked over the assembly and having assessed the individuals.”

80. vinayavissajjanakathā (Mv.II.15.9)

The Discussion of Explaining the Vinaya [BMC: 1 2]

tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ vissajjenti.

Now on that occasion some Group-of-six monks, being unauthorized, explained the Vinaya in the midst of the Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅghamajjhe asammatena vinayo vissajjetabbo yo vissajjeyya āpatti dukkaṭassa.

“One who is unauthorized should not explain the Vinaya in the midst of the Saṅgha.

anujānāmi bhikkhave saṅghamajjhe sammatena vinayaṁ vissajjetuṁ.

“I allow that one who is authorized explain the Vinaya in the midst of the Saṅgha.”

evañca pana bhikkhave sammannitabbo.

“And, monks, he should be authorized like this:

attanā va attānaṁ sammannitabbaṁ parena vā paro sammannitabbo.

“One should authorize oneself or one (monk) should authorize another.

(Mv.II.15.10) kathañca attanā va attānaṁ sammannitabbaṁ.

“And how should one authorize oneself?

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ ahaṁ itthannāmena vinayaṁ puṭṭho vissajjeyyanti.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, having been asked by so-and-so about the Vinaya, I would explain.’

evaṁ attanā va attānaṁ sammannitabbaṁ.

“In this way one should authorize oneself.

kathañca parena paro sammannitabbo.

“And how should one (monk) authorize another?

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ itthannāmo itthannāmena vinayaṁ puṭṭho vissajjeyyāti.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, so-and-so, having been asked by so-and-so about the Vinaya, would explain.’

evaṁ parena paro sammannitabboti.

“In this way one (monk) should authorize another.”

(Mv.II.15.11) tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ vissajjenti.

Now on that occasion well-behaved monks, being authorized, explained the Vinaya in the midst of the Saṅgha.

chabbaggiyā bhikkhū labhanti āghātaṁ labhanti appaccayaṁ vadhena tajjenti.

Some Group-of-six monks became angered and unreasonable, and threatened them with a beating.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ vissajjetunti.

“Monks, I allow that one who is authorized explain the Vinaya in the midst of the Saṅgha after having looked over the assembly and having assessed the individuals.”

81. codanākathā (Mv.II.16.1)

The Discussion of Charging (with an Offense) [BMC: 1 2 3]

[170] tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṁ bhikkhuṁ āpattiyā codenti.

Now on that occasion some Group-of-six monks charged a monk who had not given leave with an offense.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave anokāsakato bhikkhu āpattiyā codetabbo yo codeyya āpatti dukkaṭassa.

“A monk who has not given leave is not to be charged with an offense. Whoever should charge (him): an offense of wrong doing.

anujānāmi bhikkhave okāsaṁ kārāpetvā āpattiyā codetuṁ karotu āyasmā okāsaṁ ahantaṁ vattukāmoti.

“I allow you to charge a monk with an offense after having him give leave, (saying,) ‘May the venerable one give leave. I want to speak with you.’”

(Mv.II.16.2) tena kho pana samayena pesalā bhikkhū chabbaggiye bhikkhū okāsaṁ kārāpetvā āpattiyā codenti.

Now on that occasion some well-behaved monks, having gotten some Group-of-six monks to give leave, charged them with an offense.

chabbaggiyā bhikkhū labhanti āghātaṁ labhanti appaccayaṁ vadhena tajjenti.

The Group-of-six monks became angered and unreasonable, and threatened them with a beating.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave katepi okāse puggalaṁ tulayitvā āpattiyā codetunti.

“Monks, I allow you, even when leave has been given, to charge the individual after having assessed him.”

(Mv.II.16.3) tena kho pana samayena chabbaggiyā bhikkhū puramhākaṁ pesalā bhikkhū okāsaṁ kārāpentīti paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāsaṁ kārāpenti.

Now on that occasion some Group-of-six monks, (thinking,) “Before the well-behaved monks get us to give leave ...”—without ground, without reason—had pure monks without offenses give leave preemptively.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāso kārāpetabbo yo kārāpeyya āpatti dukkaṭassa.

“Monks, one should not—without ground, without reason—get pure monks without offenses to give leave. Whoever should get them to give leave: an offense of wrong doing.

anujānāmi bhikkhave puggalaṁ tulayitvā okāsaṁ kārāpetunti.

[ME: anujānāmi, bhikkhave, puggalaṁ tulayitvā okāsaṁ kātunti.]

“I allow you to give leave after having assessed the individual.”

82. adhammakammapaṭikkosanādi (Mv.II.16.4)

Protesting a Non-Dhamma Transaction, etc. [BMC]

[171] tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṁ karonti.

Now on that occasion some Group-of-six monks performed a non-Dhamma transaction in the midst of the Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅghamajjhe adhammakammaṁ kātabbaṁ yo kareyya āpatti dukkaṭassāti.

“Monks, a non-Dhamma transaction is not to be performed in the midst of a Saṅgha. Whoever should do so: an offense of wrong doing.” [BMC]

karontiyeva adhammakammaṁ.

They performed a non-Dhamma transaction anyway.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave adhammakamme kayiramāne paṭikkositunti.

“I allow when a non-Dhamma transaction is being performed that it be protested.”

(Mv.II.16.5) tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti.

Now on that occasion some well-behaved monks protested when a non-Dhamma transaction was being performed by some Group-of-six monks.

chabbaggiyā bhikkhū labhanti āghātaṁ labhanti appaccayaṁ vadhena tajjenti.

The Group-of-six monks became angered and unreasonable, and threatened them with a beating.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave diṭṭhiṁpi āvikātunti.

“Monks, I allow that even an opinion be voiced.”

tesaṁyeva santike diṭṭhiṁ āvikaronti.

[The well-behaved monks] voiced their opinion right in their presence.

chabbaggiyā bhikkhū labhanti āghātaṁ labhanti appaccayaṁ vadhena tajjenti.

The Group-of-six monks became angered and unreasonable, and threatened them with a beating.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave catūhi pañcahi paṭikkosituṁ dvīhi tīhi diṭṭhiṁ āvikātuṁ ekena adhiṭṭhātuṁ na me taṁ khamatīti.

“Monks, I allow four or five to protest, two or three to voice an opinion, and one to determine, ‘This is not agreeable to me.’”

(Mv.II.16.6) [172] tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe pātimokkhaṁ uddisamānā sañcicca na sāventi.

Now at that time some Group-of-six monks, when reciting the Pāṭimokkha, would intentionally not make themselves heard.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave pātimokkhuddesakena sañcicca na sāvetabbaṁ yo na sāveyya āpatti dukkaṭassāti.

“One reciting the Pāṭimokkha should not intentionally not make himself be heard. Whoever should do so: an offense of wrong doing.” [BMC]

(Mv.II.16.7) tena kho pana samayena āyasmā udāyi saṅghassa pātimokkhuddesako hoti kākassarako.

Now at that time Ven. Udāyin, the Saṅgha’s Pāṭimokkha reciter, had the voice of a crow.

athakho āyasmato udāyissa etadahosi bhagavatā paññattaṁ pātimokkhuddesakena sāvetabbanti ahañcamhi kākassarako kathaṁ nu kho mayā paṭipajjitabbanti.

Then the thought occurred to him, “It has been laid down by the Blessed One that a Pāṭimokkha reciter should make himself heard. But I have the voice of a crow. What should I do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave pātimokkhuddesakena vāyamituṁ kathaṁ sāveyyanti vāyamantassa anāpattīti.

“Monks, I allow that one reciting the Pāṭimokkha make an effort—‘How can I make myself be heard?’ For one making an effort: no offense.”

(Mv.II.16.8) [173] tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṁ uddisati.

Now on that occasion Devadatta recited the Pāṭimokkha in an assembly including lay people.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sagahaṭṭhāya parisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassāti.

“The Pāṭimokkha should not be recited in an assembly including lay people. Whoever should recite it: an offense of wrong doing.”

(Mv.II.16.9) [174] tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṁ uddisanti.

Now on that occasion some Group-of-six monks, unrequested, recited the Pāṭimokkha in the midst of the Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅghamajjhe anajjhiṭṭhena pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“The Pāṭimokkha should not be recited in the midst of the Saṅgha by one who is unrequested. Whoever should recite it: an offense of wrong doing.

anujānāmi bhikkhave therādhikaṁ [SE: therādheyyaṁ] pātimokkhanti.

“I allow that the Pāṭimokkha be entrusted to the senior monk.” [BMC]

therādhikanti therādhīnaṃ; therāyattaṃ bhavitunti attho. “therādheyyan”tipi pāṭho, tasmā therena sayaṃ vā uddisitabbaṃ, añño vā ajjhesitabbo. ajjhesanavidhānañcettha dhammajjhesane vuttanayameva.

“Entrusted to the senior monk”: The meaning is: dependent on the senior monk, possessed by the senior monk. There is also the reading, therādheyyaṁ. Thus the senior monk should recite himself or request another. The method of requesting here is in the manner already stated in the (section on the) Dhamma-request.

aññatitthiyabhāṇavāraṁ niṭṭhitaṁ ekādasamaṁ

The eleventh recitation section, on wanderers of other sects, is finished.

83. pātimokkhuddesakājjhesanādi (Mv.II.17.1)

Requesting the Recitation of the Pāṭimokkha, etc. [BMC]

[175] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena codanāvatthu tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena codanāvatthu tadavasari.

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Codanāvatthu [Place of Accusation], and traveling by stages, arrived at Codanāvatthu.

tena kho pana samayena aññatarasmiṁ āvāse sambahulā bhikkhū viharanti.

Now at that time several monks were staying at a certain monastery.

tattha thero bhikkhu bālo hoti abyatto.

The senior monk there was inexperienced and incompetent.

so na jānāti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.

He didn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.

(Mv.II.17.2) athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā paññattaṁ therādhikaṁ pātimokkhanti ayañca amhākaṁ thero bālo abyatto na jānāti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā kathaṁ nu kho amhehi paṭipajjitabbanti.

Then the thought occurred to those monks, “It has been laid down by the Blessed One that the Pāṭimokkha be entrusted to the senior monk. But our senior monk here is inexperienced and incompetent. He doesn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. What should we do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yo tattha bhikkhu byatto paṭibalo tassādheyyaṁ pātimokkhanti.

“I allow that the Pāṭimokkha be entrusted to any monk there who is experienced and competent.”

(Mv.II.17.3) [176] tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā.

Now at that time several monks—inexperienced, incompetent—were staying in a certain residence on the Uposatha day.

te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.

They didn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.

te theraṁ ajjhesiṁsu uddisatu bhante thero pātimokkhanti.

They requested the senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.”

so evamāha na me āvuso vattatīti.

He said, “Friends, I don’t have it.”

dutiyaṁ theraṁ ajjhesiṁsu uddisatu bhante thero pātimokkhanti.

They requested the second senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.”

sopi evamāha na me āvuso vattatīti.

He also said, “Friends, I don’t have it.”

tatiyaṁ theraṁ ajjhesiṁsu uddisatu bhante thero pātimokkhanti.

They requested the third senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.”

sopi evamāha na me āvuso vattatīti.

He also said, “Friends, I don’t have it.”

eteneva upāyena yāvasaṅghanavakaṁ ajjhesiṁsu uddisatu āyasmā pātimokkhanti.

In this way they requested down to the junior-most monk of the Saṅgha, (saying,) “May the venerable one recite the Pāṭimokkha.”

sopi evamāha na me bhante vattatīti.

He also said, “Venerable sirs, I can’t.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.II.17.4) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā.

“There is the case where several monks—inexperienced, incompetent—are staying in a certain residence on the Uposatha day.

te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.

“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.

te theraṁ ajjhesanti uddisatu bhante thero pātimokkhanti.

“They request the senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’

so evaṁ vadeti na me āvuso vattatīti.

“He says, ‘Friends, I don’t have it.’

dutiyaṁ theraṁ ajjhesanti uddisatu bhante thero pātimokkhanti.

“They request the second senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’

sopi evaṁ vadeti na me āvuso vattatīti.

“He also says, ‘Friends, I don’t have it.’

tatiyaṁ theraṁ ajjhesanti uddisatu bhante thero pātimokkhanti.

“They request the third senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’

sopi evaṁ vadeti na me āvuso vattatīti.

“He also says, ‘Friends, I don’t have it.’

eteneva upāyena yāvasaṅghanavakaṁ ajjhesanti uddisatu āyasmā pātimokkhanti.

“In this way they request down to the junior-most monk of the Saṅgha, (saying,) ‘May the venerable one recite the Pāṭimokkha.’

sopi evaṁ vadeti na me bhante vattatīti.

“He also says, ‘Venerable sirs, I can’t.’

tehi bhikkhave bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo gacchāvuso saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchāti.

“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in detail, come back.’”

(Mv.II.17.6) athakho bhikkhūnaṁ etadahosi ko nu kho pāhetabboti.

Then the thought occurred to the monks, “Who should be sent?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave therena bhikkhunā navakaṁ bhikkhuṁ āṇāpetunti.

“I allow the senior monk to order a junior monk.”

therena āṇattā navā bhikkhū na gacchanti.

The junior monks, being ordered by the senior monk, didn’t go.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave therena āṇattena agilānena na gantabbaṁ yo na gaccheyya āpatti dukkaṭassāti.

“Monks, one who is not sick and has been ordered by a senior monk should not not go. Whoever does not go: an offense of wrong doing.”

84. pakkhagaṇanādiuggahaṇānujānanā (Mv.II.18.1)

The Allowance for Learning the Calculation of the Fortnight, etc. [BMC]

[177] athakho bhagavā codanāvatthusmiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgacchi.

Then the Blessed One, having stayed at Codanāvatthu as long as he liked, returned to Rājagaha.

tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti katimī bhante pakkhassāti.

Now at that time people asked the monks as they were going for alms, “Which day of the fortnight is it, venerable sirs?”

bhikkhū evamāhaṁsu na kho mayaṁ āvuso jānāmāti.

The monks said, “We don’t know, friends.”

manussā ujjhāyanti khīyanti vipācenti pakkhagaṇanamattampime samaṇā sakyaputtiyā na jānanti kimpanime aññaṁ kiñci kalyāṇaṁ jānissantīti.

The people criticized and complained and spread it about, “These Sakyan-son contemplatives don’t even know how to calculate the fortnight, so how will they know anything else that’s admirable?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave pakkhagaṇanaṁ uggahetunti.

“Monks, I allow that the calculation of the fortnight be learned.”

(Mv.II.18.2) athakho bhikkhūnaṁ etadahosi kena nu kho pakkhagaṇanā uggahetabbāti.

Then the thought occurred to the monks, “By whom should the calculation of the fortnight be learned?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sabbeheva pakkhagaṇanaṁ uggahetunti.

“Monks, I allow that the calculation of the fortnight be learned by all.”

(Mv.II.18.3) tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti kīvatikā bhante bhikkhūti.

Now at that time people asked the monks as they were going for alms, “How many monks are there, venerable sirs?”

bhikkhū evamāhaṁsu na kho mayaṁ āvuso jānāmāti.

The monks said, “We don’t know, friends.”

manussā ujjhāyanti khīyanti vipācenti aññamaññampime samaṇā sakyaputtiyā na jānanti kimpanime aññaṁ kiñci kalyāṇaṁ jānissantīti.

The people criticized and complained and spread it about, “These Sakyan-son contemplatives don’t even know each other, so how will they know anything else that’s admirable?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave bhikkhū gaṇetunti.

“Monks, I allow that the monks be counted.”

(Mv.II.18.4) athakho bhikkhūnaṁ etadahosi kadā nu kho bhikkhū gaṇetabbāti.

Then the thought occurred to the monks, “When should the monks be counted?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave tadahuposathe nāmamattena [ME: nāmaggena, PTS: gaṇamaggena] vā gaṇetuṁ salākaṁ vā gahetunti.

“Monks, I allow that on the Uposatha day names be counted [or: roll call be taken] or that tickets be taken.”

(Mv.II.19.1) [178] tena kho pana samayena bhikkhū ajānantā ajjuposathoti dūraṁ gāmaṁ piṇḍāya gacchanti.

Now on that occasion monks, not knowing that it was the Uposatha day, went to a distant village for alms.

te uddissamānepi pātimokkhe āgacchanti uddiṭṭhamattepi āgacchanti.

Some came as the Pāṭimokkha was being recited, some came when it had just been recited.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave ārocetuṁ ajjuposathoti.

“Monks, I allow that it be announced, ‘Today is the Uposatha day.’”

athakho bhikkhūnaṁ etadahosi kena nu kho ārocetabboti.

Then the thought occurred to the monks, “By whom should it be announced?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave therena bhikkhunā kālavato ārocetunti.

“Monks, I allow that the senior monk announce it in good time.”

tena kho pana samayena aññataro thero kālavato nassari.

Now on that occasion a certain senior monk didn’t remember in good time.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave bhattakālepi ārocetunti.

“Monks, I allow him to announce it at the time of the meal.”

bhattakālepi nassari.

He didn’t remember at the meal either.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yaṁ kālaṁ sarati taṁ kālaṁ ārocetunti.

“Monks, I allow him to announce it at whatever time he remembers.” [BMC]

85. pubbakaraṇānujānanā (Mv.II.20.1)

The Allowance for the Preliminary Duties [BMC]

[179] tena kho pana samayena aññatarasmiṁ āvāse uposathāgāraṁ uklāpaṁ hoti.

Now on that occasion, on the day of the Uposatha, in a certain residence the Uposatha hall was dirty.

āgantukā bhikkhū ujjhāyanti khīyanti vipācenti kathaṁ hi nāma bhikkhū uposathāgāraṁ na sammajjissantīti.

Incoming monks criticized and complained and spread it about, “How can these monks not sweep the Uposatha hall?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave uposathāgāraṁ sammajjitunti.

“Monks, I allow you to sweep the Uposatha hall.”

(Mv.II.20.2) athakho bhikkhūnaṁ etadahosi kena nu kho uposathāgāraṁ sammajjitabbanti.

Then the thought occurred to the monks, “By whom should the Uposatha hall be swept?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave therena bhikkhunā navaṁ bhikkhuṁ āṇāpetunti.

“Monks, I allow the senior monk to order a junior monk.”

therena āṇattā navā bhikkhū na sammajjanti.

The junior monks, being ordered by the senior monk, didn’t sweep it.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave therena āṇattena agilānena na sammajjitabbaṁ yo na sammajjeyya āpatti dukkaṭassāti.

“One who is not sick and has been ordered by a senior monk should not not sweep. Whoever does not sweep: an offense of wrong doing.”

(Mv.II.20.3) tena kho pana samayena uposathāgāre āsanaṁ appaññattaṁ hoti.

Now on that occasion there were no seats laid out in the Uposatha hall.

bhikkhū chamāyaṁ nisīdanti.

The monks sat on the ground.

gattānipi cīvarānipi paṁsukitāni honti.

Their bodies and robes got dusty.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave uposathāgāre āsanaṁ paññāpetunti.

“Monks, I allow you to lay out seats in the Uposatha hall.”

athakho bhikkhūnaṁ etadahosi kena nu kho uposathāgāre āsanaṁ paññāpetabbanti.

Then the thought occurred to the monks, “By whom should the seats be laid out?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave therena bhikkhunā navaṁ bhikkhuṁ āṇāpetunti.

“Monks, I allow the senior monk to order a junior monk.”

therena āṇattā navā bhikkhū āsanaṁ na paññāpenti.

The junior monks, being ordered by the senior monk, didn’t lay out the seats.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave therena āṇattena agilānena āsanaṁ na paññāpetabbaṁ yo na paññāpeyya āpatti dukkaṭassāti.

“One who is not sick and has been ordered by a senior monk should not not lay out seats. Whoever does not lay them out: an offense of wrong doing.”

(Mv.II.20.4) tena kho pana samayena uposathāgāre padīpo na hoti.

Now on that occasion there was no light in the Uposatha hall.

bhikkhu [ME: bhikkhū] andhakāre kāyampi cīvarampi akkamanti.

In the darkness1, monks stepped on (each other’s) bodies and robes.

1. Above, there was the case of monks getting back late from almsround and coming late to the Pāṭimokkha, meaning they were performing the Uposatha in the late morning. Here they are performing it either before dawn or after sunset. This shows that in the Buddha’s time, different monasteries already performed the Uposatha at different times.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave uposathāgāre padīpaṁ kātunti.

“Monks, I allow you to make a light in the Uposatha hall.”

athakho bhikkhūnaṁ etadahosi kena nu kho uposathāgāre padīpo kātabboti.

Then the thought occurred to the monks, “By whom should the light be made?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave therena bhikkhunā navaṁ bhikkhuṁ āṇāpetunti.

“Monks, I allow the senior monk to order a junior monk.”

therena āṇattā navā bhikkhū na padīpenti.

The junior monks, being ordered by the senior monk, didn’t light a lamp.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave therena āṇattena agilānena nappadīpetabbo yo nappadīpeyya āpatti dukkaṭassāti.

“One who is not sick and has been ordered by a senior monk should not not light a lamp. Whoever does not light a lamp: an offense of wrong doing.”

(Mv.II.20.5) [ME from here to 86. Also in PTS. Missing in Thai.] tena kho pana samayena aññatarasmiṁ āvāse āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpenti, na paribhojanīyaṁ upaṭṭhāpenti.

Now on that occasion, at a certain monastery, the monks—inexperienced, incompetent— didn’t set out drinking water or washing water.

āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti — “kathañhi nāma āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpessanti, na paribhojanīyaṁ upaṭṭhāpessantī”ti.

Incoming monks criticized and complained and spread it about, “How can the resident monks not set out drinking water or washing water?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi, bhikkhave, pānīyaṁ paribhojanīyaṁ upaṭṭhāpetunti.

“Monks, I allow you to set out drinking water and washing water.”

(Mv.II.20.6) atha kho bhikkhūnaṁ etadahosi — “kena nu kho pānīyaṁ paribhojanīyaṁ upaṭṭhāpetabban”ti?

Then the thought occurred to the monks, “By whom should the drinking water and washing water be set out?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetunti.

“Monks, I allow the senior monk to order a junior monk.”

therena āṇattā navā bhikkhū na upaṭṭhāpenti.

The junior monks, being ordered by the senior monk, didn’t set it out.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na, bhikkhave, therena āṇattena agilānena na upaṭṭhāpetabbaṁ. yo na upaṭṭhāpeyya, āpatti dukkaṭassāti.

“One who is not sick and has been ordered by a senior monk should not not set it out. Whoever does not set it out: an offense of wrong doing.”

86. disaṃgamikādivatthu (Mv.II.21.1)

The Case of Monks Going to the Distant Places, etc. [BMC]

[180] tena kho pana samayena sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye na āpucchiṁsu.

Now on that occasion several inexperienced, incompetent monks, traveling to distant places, didn’t ask leave of their teachers or preceptors.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye na āpucchanti.

“There is the case where several inexperienced, incompetent monks, traveling to distant places, don’t ask leave of their teachers and preceptors.

te bhikkhave ācariyupajjhāyehi pucchitabbā kahaṁ gamissatha kena saddhiṁ gamissathāti.

“They should be asked by their teachers and preceptors1, ‘Where will you go? With whom will you go?’

1. Apparently this means that the preceptors find out they’re going and ask them first.

te ce bhikkhave bālā abyattā aññe bāle abyatte apadiseyyuṁ na bhikkhave ācariyupajjhāyehi anujānitabbā anujāneyyuṁ ce āpatti dukkaṭassa.

“If those inexperienced, incompetent monks name other inexperienced, incompetent monks, the teachers and preceptors should not give them permission. If they give permission: an offense of wrong doing.

te ce bhikkhave bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuñce āpatti dukkaṭassa.

“If those inexperienced, incompetent monks, not having received permission, go anyway: an offense of wrong doing (for them).

(Mv.II.21.2) idha pana bhikkhave aññatarasmiṁ āvāse sambahulā bhikkhū viharanti bālā abyattā.

“There is the case where several monks—inexperienced, incompetent—are staying in a certain residence.

te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.

“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.

tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.

“Another monk arrives there: learned, erudite, one who has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training.

tehi bhikkhave bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena

“The monks should further this monk—they should help, encourage, and support him with bath powder, clay [soap], tooth wood, and water for rinsing the mouth/washing the face. [BMC]

no ce saṅgaṇheyyuṁ anuggaṇheyyuṁ upalāpeyyuṁ upaṭṭhāpeyyuṁ cuṇṇena mattikāya dantakaṭṭhena mukhodakena āpatti dukkaṭassa.

“If they do not further him, help, encourage, or support him with bath powder, clay [soap], tooth wood, and water for rinsing the mouth/washing the face: an offense of wrong doing.

(Mv.II.21.3) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā.

“There is the case where several monks—inexperienced, incompetent—are staying for the Rains in a certain residence.

te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.

“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.”

tehi bhikkhave bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo gacchāvuso saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchāti.

“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha tehi bhikkhave bhikkhūhi sabbeheva yattha jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā so āvāso gantabbo no ce gaccheyyuṁ āpatti dukkaṭassa.

“If he manages it, well and good. If not, then all of them should go to a monastery where they know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha. If they don’t go: an offense of wrong doing.

(Mv.II.21.4) idha pana bhikkhave aññatarasmiṁ āvāse sambahulā bhikkhū vassaṁ vasanti bālā abyattā.

“There is the case where several monks—inexperienced, incompetent—are staying for the Rains in a certain residence.

te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.

“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha.

tehi bhikkhave bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo gacchāvuso saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchāti.

“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha eko bhikkhu sattāhakālikaṁ pāhetabbo gacchāvuso saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchāti.

“If he manages it, well and good. If not, then one monk should be sent to a neighboring residence for a period of seven days: ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha na bhikkhave tehi bhikkhūhi tasmiṁ āvāse vassaṁ vasitabbaṁ vaseyyuṁ ce āpatti dukkaṭassāti.

“If he manages it, well and good. If not, then the monks should not stay for the Rains in that residence. If they stay: an offense of wrong doing.” [BMC]

87. pārisuddhidānakathā (Mv.II.22.1)

The Discussion of Giving Purity [BMC, Mv.IV.3.3]

[181] athakho bhagavā bhikkhū āmantesi sannipatatha bhikkhave saṅgho uposathaṁ karissatīti.

Then the Blessed One addressed the monks: “Gather, monks. The Saṅgha will perform the Uposatha.”

evaṁ vutte aññataro bhikkhu bhagavantaṁ etadavoca atthi bhante bhikkhu gilāno so anāgatoti.

When that was said, a certain monk said to the Blessed One, “There is a sick monk, lord. He hasn’t come.”

anujānāmi bhikkhave gilānena bhikkhunā pārisuddhiṁ dātuṁ.

“I allow that a sick monk give his purity.”

evañca pana bhikkhave dātabbā.

“And, monks, it should be given like this:

tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisidītvā añjaliṁ paggahetvā evamassa vacanīyo pārisuddhiṁ dammi pārisuddhiṁ me hara pārisuddhiṁ me ārocehīti.

“Having arranged his robe over one shoulder, the sick monk should approach one monk, then sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘I give (my) purity. Convey my purity. Announce my purity.’

kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti dinnā hoti pārisuddhi.

“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is given.

na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na dinnā hoti pārisuddhi.

“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is not given.

(Mv.II.22.2) evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha so bhikkhave gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo.

“If he manages it, well and good. If not, then, having carried the sick monk into the midst of the Saṅgha on a bed or bench, they should perform the Uposatha.

sace bhikkhave gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti sace kho mayaṁ gilānaṁ ṭhānā cāvessāma ābādho vā abhivaḍḍhissati kālakiriyā vā bhavissatīti na bhikkhave gilāno ṭhānā cāvetabbo

“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot, his disease will grow worse or he will die,’ then the sick one should not be moved from his place.

saṅghena tattha gantvā uposatho kātabbo.

“The Saṅgha should go there and perform the Uposatha.

na tveva vaggena saṅghena uposatho kātabbo kareyya ce āpatti dukkaṭassa.

“Not even then should the Uposatha transaction be performed by a factional Saṅgha. If (the Saṅgha) should perform it: an offense of wrong doing.” [BMC]

(Mv.II.22.3) pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā tattheva pakkamati aññassa dātabbā pārisuddhi.

“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away then and there (not to the Uposatha), the purity should be given to another (monk).

pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā tattheva vibbhamati kālaṁ karoti sāmaṇero paṭijānāti sikkhaṁ paccakkhātako paṭijānāti antimavatthuṁ ajjhāpannako paṭijānāti ummattako paṭijānāti khittacitto paṭijānāti vedanaṭṭo paṭijānāti āpattiyā adassane ukkhittako paṭijānāti āpattiyā appaṭikamme ukkhittako paṭijānāti pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti paṇḍako paṭijānāti theyyasaṁvāsako paṭijānāti titthiyapakkantako paṭijānāti tiracchānagato paṭijānāti mātughātako paṭijānāti pitughātako paṭijānāti arahantaghātako paṭijānāti bhikkhunīdūsako paṭijānāti saṅghabhedako paṭijānāti lohituppādako paṭijānāti ubhatobyañjanako paṭijānāti aññassa dātabbā pārisuddhi.

“Monks, if the conveyor of purity, having been given (another monk’s) purity—then and there—disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, the purity should be given to another (monk).

pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā antarāmagge pakkamati. anāhaṭā hoti pārisuddhi.

“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away (somewhere else) while on the way (to the Uposatha), the purity is not conveyed.

(Mv.II.22.4) pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā antarāmagge vibbhamati kālaṁ karoti .pe.

“Monks, if the conveyor of purity, having been given (another monk’s) purity—while on the way (to the Uposatha)—disrobes, dies, …

ubhatobyañjanako paṭijānāti anāhaṭā hoti pārisuddhi.

“admits to being a hermaphrodite, the purity is not conveyed.

pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā saṅghappatto pakkamati āhaṭā hoti pārisuddhi.

“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—goes away (somewhere else), the purity is conveyed.

pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā saṅghappatto vibbhamati kālaṁ karoti .pe.

“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—disrobes, dies, …

ubhatobyañjanako paṭijānāti āhaṭā hoti pārisuddhi.

“admits to being a hermaphrodite, the purity is conveyed.

pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā saṅghappatto sutto na āroceti pamatto na āroceti samāpanno na āroceti āhaṭā hoti pārisuddhi.

“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—falling asleep, doesn’t announce it, doesn’t announce it out of carelessness, or, having entered a (meditative) attainment, doesn’t announce it, the purity is conveyed.

pārisuddhihārakassa anāpatti.

“There is no offense for the conveyor of purity.

pārisuddhihārako ce bhikkhave dinnāya pārisuddhiyā saṅghappatto sañcicca na āroceti āhaṭā hoti pārisuddhi pārisuddhihārakassa āpatti dukkaṭassāti.

“If the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—intentionally does not announce it, the purity is conveyed. For the conveyor of purity: an offense of wrong doing.”

88. chandadānakathā (Mv.II.23.1)

The Discussion of Giving Consent [BMC Mv.IX.3.5]

[182] athakho bhagavā bhikkhū āmantesi sannipatatha bhikkhave saṅgho kammaṁ karissatīti.

Then the Blessed One addressed the monks, “Gather, monks. The Saṅgha will perform a transaction.”

evaṁ vutte aññataro bhikkhu bhagavantaṁ etadavoca atthi bhante bhikkhu gilāno so anāgatoti.

When that was said, a certain monk said to the Blessed One, “There is a sick monk. He hasn’t come.”

anujānāmi bhikkhave gilānena bhikkhunā chandaṁ dātuṁ.

“Monks, I allow that a sick monk give his consent.”

evañca pana bhikkhave dātabbo.

“And, monks, it should be given like this:

tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo chandaṁ dammi chandaṁ me hara chandaṁ me ārocehīti.

“The sick monk, going to one monk, arranging his upper robe over one shoulder, sitting in the kneeling position with hands placed palm-to-palm over the heart, should say to him, ‘I give consent. Convey my consent. Announce my consent.’

kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti dinno hoti chando.

“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his consent is given.

na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na dinno hoti chando.

“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his consent is not given.

(Mv.II.23.2) evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha so bhikkhave gilāno bhikkhu mañcena vā pīṭhena va saṅghamajjhe ānetvā kammaṁ kātabbaṁ

“If he manages it thus, well and good. If not, then having carried the sick monk to the midst of the Saṅgha on a bed or bench, the transaction may be carried out.

sace bhikkhave gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti sace kho mayaṁ gilānaṁ ṭhānā cāvessāma ābādho vā abhivaḍḍhissati kālakiriyā vā bhavissatīti na bhikkhave gilāno ṭhānā cāvetabbo

“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot his disease will grow worse or he will die,’ then the sick one should not be moved from that place.

saṅghena tattha gantvā kammaṁ kātabbaṁ

“The transaction is to be carried out when the Saṅgha has gone there [i.e., to where the sick monk is].

na tveva vaggena saṅghena kammaṁ kātabbaṁ kareyya ce āpatti dukkaṭassāti.

“Not even then should a transaction be performed by a faction of the Saṅgha. If (the Saṅgha) should perform it: an offense of wrong doing.” [BMC]

(Mv.II.23.3) chandahārako ce bhikkhave dinne chande tattheva pakkamati aññassa dātabbo chando.

“If the conveyor of consent, on being given consent, goes away then and there, consent should be given to another.

chandahārako ce bhikkhave dinne chande tattheva vibbhamati kālaṁ karoti sāmaṇero paṭijānāti sikkhaṁ paccakkhātako paṭijānāti antimavatthuṁ ajjhāpannako paṭijānāti ummattako paṭijānāti khittacitto paṭijānāti vedanaṭṭo paṭijānāti āpattiyā adassane ukkhittako paṭijānāti āpattiyā appaṭikamme ukkhittako paṭijānāti pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti paṇḍako paṭijānāti theyyasaṁvāsako paṭijānāti titthiyapakkantako paṭijānāti tiracchānagato paṭijānāti mātughātako paṭijānāti pitughātako paṭijānāti arahantaghātako paṭijānāti bhikkhunīdūsako paṭijānāti saṅghabhedako paṭijānāti lohituppādako paṭijānāti ubhatobyañjanako paṭijānāti aññassa dātabbo chando.

“If the conveyor of consent, on being given consent—then and there—disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, consent should be given to another.

chandahārako ce bhikkhave dinne chande antarāmagge pakkamati anāhaṭo hoti chando.

“If the conveyor of consent, having been given consent, on the way (to the meeting) goes away, the consent is not conveyed.

chandahārako ce bhikkhave dinne chande antarāmagge vibbhamati kālaṁ karoti .pe.

“If the conveyor of consent, having been given consent, on the way (to the meeting) disrobes, dies, …

ubhatobyañjanako paṭijānāti anāhaṭo hoti chando.

“admits to being a hermaphrodite, the consent is not conveyed.

chandahārako ce bhikkhave dinne chande saṅghappatto pakkamati āhaṭo hoti chando.

“If the conveyor of consent, on being given consent, on arriving at the Saṅgha, goes away, the consent is conveyed.

chandahārako ce bhikkhave dinne chande saṅghappatto vibbhamati kālaṁ karoti .pe.

“If the conveyor of consent, on being given consent, having arrived at the Saṅgha, disrobes, dies, …

ubhatobyañjanako paṭijānāti āhaṭo hoti chando.

“admits to being a hermaphrodite (on arriving at the Saṅgha), the consent is conveyed.

chandahārako ce bhikkhave dinne chande saṅghappatto sutto na āroceti pamatto na āroceti samāpanno na āroceti āhaṭo hoti chando.

“If the conveyor of consent, on being given consent, arrives at the Saṅgha but, falling asleep does not announce it, being heedless does not announce it, (or) entering a (meditative) attainment, does not announce it, the consent is conveyed.

chandahārakassa anāpatti.

“There is no offense for the conveyor of consent.

chandahārako ce bhikkhave dinne chande saṅghappatto sañcicca na āroceti āhaṭo hoti chando.

“If the conveyor of consent, on being given consent, arrives at the Saṅgha but intentionally does not announce it, the consent is conveyed.

chandahārakassa āpatti dukkaṭassa.

“For the conveyor of consent: an offense of wrong doing.

anujānāmi bhikkhave tadahuposathe pārisuddhiṁ dentena chandaṁpi dātuṁ santi saṅghassa karaṇīyanti.

“Monks, I allow that, on the Uposatha day, when purity is given, that consent be given as well, when the Saṅgha has something to be done.”

89. ñātakādiggahaṇakathā (Mv.II.24.1)

The Discussion of Seizure by Relatives, etc. [BMC, Mv.IV.4.1]

[183] tena kho pana samayena aññataraṁ bhikkhuṁ tadahuposathe ñātakā gaṇhiṁsu.

Now on that occasion a certain monk’s relatives seized him on the Uposatha day.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave bhikkhuṁ tadahuposathe ñātakā gaṇhanti.

“There is the case where relatives seize a monk on an Uposatha day.

te ñātakā bhikkhūhi evamassu vacanīyā iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha yāvāyaṁ bhikkhu uposathaṁ karotīti.

“They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he performs the Uposatha?’

(Mv.II.24.2) evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha te ñātakā bhikkhūhi evamassu vacanīyā iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha yāvāyaṁ bhikkhu pārisuddhiṁ detīti.

“If this can be managed, well and good. If not, the relatives should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his purity?’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha te ñātakā bhikkhūhi evamassu vacanīyā iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha yāva saṅgho uposathaṁ karotīti.

“If this can be managed, well and good. If not, the relatives should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha performs the Uposatha?’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha na tveva vaggena saṅghena uposatho kātabbo kareyya ce āpatti dukkaṭassa.

“If this can be managed, well and good. If not, then not even then should a transaction be performed by a factional Saṅgha. If (the Saṅgha) should perform it: an offense of wrong doing.

(Mv.II.24.3) idha pana bhikkhave bhikkhu tadahuposathe rājāno gaṇhanti .pe.

“There is the case where kings seize a monk on an Uposatha day. …

corā gaṇhanti ...

“criminals seize him …

dhuttā gaṇhanti ...

“mischief-makers seize him …

bhikkhupaccatthikā gaṇhanti.

“opponents of the monks seize him.

te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha yāvāyaṁ bhikkhu uposathaṁ karotīti.

“They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he performs the Uposatha?’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha yāvāyaṁ bhikkhu pārisuddhiṁ detīti.

“If this can be managed, well and good. If not, the opponents of the monks should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his purity?’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā iṅgha tumhe āyasmanato imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha yāva saṅgho uposathaṁ karotīti.

“If this can be managed, well and good. If not, the opponents of the monks should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha performs the Uposatha?’

evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha na tveva vaggena saṅghena uposatho kātabbo kareyya ce āpatti dukkaṭassāti.

“If this can be managed, well and good. If not, then not even then should a transaction be performed by a faction of the Saṅgha. If (the Saṅgha) should perform it: an offense of wrong doing.

90. ummattakasammuti (Mv.II.25.1)

The Insanity Authorization [BMC]

[184] athakho bhagavā bhikkhū āmantesi sannipatatha bhikkhave atthi saṅghassa karaṇīyanti.

Then the Blessed One addressed the monks, “Gather, monks. The Saṅgha has something to be done.”

evaṁ vutte aññataro bhikkhu bhagavantaṁ etadavoca atthi bhante gaggo nāma bhikkhu ummattako so anāgatoti.

When that was said, a certain monk said to the Blessed One, “Lord, there is a monk named Gagga, who is insane. He hasn’t come.”

dveme bhikkhave ummattakā atthi bhikkhu ummattako saratipi uposathaṁ napi sarati saratipi saṅghakammaṁ napi sarati atthi neva sarati

“Monks, these two1 are insane people: There is the insane person who sometimes remembers the Uposatha and sometimes doesn’t, who sometimes remembers a Saṅgha transaction and sometimes doesn’t. There is (the insane person who) doesn’t remember at all.

āgacchatipi uposathaṁ napi āgacchati āgacchatipi saṅghakammaṁ napi āgacchati atthi neva āgacchati.

“(There is the insane person who) sometimes comes to the Uposatha and sometimes doesn’t, who sometimes comes to a Saṅgha transaction and sometimes doesn’t. There is (the insane person who) doesn’t come at all.”

1. This sounds like four kinds of insane person. But the passage below shows that the first kind remembers part of the time and comes part of the time, and the second never remembers and never comes. In each of the above sentences, The Buddha is referring to the first and then the second kind of insane person.

(Mv.II.25.2) tatra bhikkhave yvāyaṁ ummattako saratipi uposathaṁ napi sarati saratipi saṅghakammaṁ napi sarati āgacchatipi uposathaṁ napi āgacchati āgacchatipi saṅghakammaṁ napi āgacchati. anujānāmi bhikkhave evarūpassa ummattakassa ummattakasammatiṁ dātuṁ.

“When there is an insane person who sometimes remembers the Uposatha and sometimes doesn’t, who sometimes remembers a Saṅgha transaction and sometimes doesn’t, who sometimes comes to the Uposatha and sometimes doesn’t, who sometimes comes to a Saṅgha transaction and sometimes doesn’t1: I allow that an insanity authorization be given to an insane person like this.”

1. This is the first kind of insane person. For some reason, the Canon doesn’t discuss the second kind, but the Commentary has this:

atthi neva saratīti yo ekantaṃ neva sarati, tassa sammutidānakiccaṃ natthi. anāgacchantopi kammaṃ na kopeti.

‘There is the insane person who doesn’t remember at all.’ For one who absolutely never remembers, there is no duty to give him the authorization. Even if he doesn’t come, the transaction isn’t affected.

(Mv.II.25.3) evañca pana bhikkhave dātabbā.

“And, monks, it should be done like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho gaggo bhikkhu ummattako saratipi uposathaṁ napi sarati saratipi saṅghakammaṁ napi sarati āgacchatipi uposathaṁ napi āgacchati āgacchatipi saṅghakammaṁ napi āgacchati.

“‘Venerable sirs, may the Saṅgha listen to me. The monk Gagga is insane. He sometimes remembers the Uposatha and sometimes doesn’t. He sometimes remembers a Saṅgha transaction and sometimes doesn’t. He sometimes comes to the Uposatha and sometimes doesn’t. He sometimes comes to a Saṅgha transaction and sometimes doesn’t.

yadi saṅghassa pattakallaṁ saṅgho gaggassa bhikkhuno ummattakassa ummattakasammatiṁ dadeyya sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya sareyya vā saṅghakammaṁ na vā sareyya āgaccheyya vā uposathaṁ na vā āgaccheyya āgaccheyya vā saṅghakammaṁ na vā āgaccheyya saṅgho saha vā gaggena vinā vā gaggena uposathaṁ kareyya saṅghakammaṁ kareyya.

“‘If the Saṅgha is ready, it should give the monk Gagga, who is insane, an insanity authorization, so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha may perform the Uposatha, may do a Saṅgha transaction, with Gagga or without him.

esā ñatti.

“‘This is the motion.

(Mv.II.25.4) suṇātu me bhante saṅgho gaggo bhikkhu ummattako saratipi uposathaṁ napi sarati saratipi saṅghakammaṁ napi sarati āgacchatipi uposathaṁ napi āgacchati āgacchatipi saṅghakammaṁ napi āgacchati.

“‘Venerable sirs, may the Saṅgha listen to me. The monk Gagga is insane. He sometimes remembers the Uposatha and sometimes doesn’t. He sometimes remembers a Saṅgha transaction and sometimes doesn’t. He sometimes comes to the Uposatha and sometimes doesn’t. He sometimes comes to a Saṅgha transaction and sometimes doesn’t.

saṅgho gaggassa bhikkhuno ummattakassa ummattakasammatiṁ deti sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya sareyya vā saṅghakammaṁ na vā sareyya āgaccheyya vā uposathaṁ na vā āgaccheyya āgaccheyya vā saṅghakammaṁ na vā āgaccheyya saṅgho saha vā gaggena vinā vā gaggena uposathaṁ karissati saṅghakammaṁ karissati.

“‘The Saṅgha is giving the monk Gagga, who is insane, an insanity authorization, so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him.

yassāyasmato khamati gaggassa bhikkhuno ummattakassa ummattakasammatiyā dānaṁ sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya sareyya vā saṅghakammaṁ na vā sareyya āgaccheyya vā uposathaṁ na vā āgaccheyya āgaccheyya vā saṅghakammaṁ na vā āgaccheyya saṅgho saha vā gaggena vinā vā gaggena uposathaṁ karissati saṅghakammaṁ karissati so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the giving of an insanity authorization to the monk Gagga, who is insane—so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him—is agreeable should remain silent. He to whom it is not agreeable should speak.

dinnā saṅghena gaggassa bhikkhuno ummattakassa ummattakasammati sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya sareyya vā saṅghakammaṁ na vā sareyya āgaccheyya vā uposathaṁ na vā āgaccheyya āgaccheyya vā saṅghakammaṁ na vā āgaccheyya saṅgho saha vā gaggena vinā vā gaggena uposathaṁ karissati saṅghakammaṁ karissati.

“‘An insanity authorization has been given by the Saṅgha to the monk Gagga, who is insane, so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

91. saṅghuposathādippabhedaṃ (Mv.II.26.1)

Analysis of the Saṅgha-uposatha, etc. [BMC, Mv.IV.5.1]

[185] tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe cattāro bhikkhū viharanti.

Now on that occasion there were four monks staying in a certain residence on the day of the Uposatha.

athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā paññattaṁ uposatho kātabboti mayañcamha cattāro janā kathaṁ nu kho amhehi uposatho kātabboti.

Then the thought occurred to them, “It has been laid down by the Blessed One that the Uposatha should be performed. But we are four people—how should we perform the Uposatha?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave catunnaṁ pātimokkhaṁ uddisitunti.

“Monks, I allow that the Pāṭimokkha be recited when there are four.” [BMC]

(Mv.II.26.2) tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe tayo bhikkhū viharanti.

Now on that occasion there were three monks staying in a certain residence on the day of the Uposatha.

athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ mayañcamha tayo janā kathaṁ nu kho amhehi uposatho kātabboti.

Then the thought occurred to them, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four. But we are three people—how should we perform the Uposatha?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave tiṇṇannaṁ aññamaññaṁ pārisuddhiuposathaṁ kātuṁ.

“Monks, I allow that an Uposatha of mutual purity be performed when there are three.” [BMC]

(Mv.II.26.3) evañca pana bhikkhave kātabbo.

“And, monks, it should be performed like this:

byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā suṇantu me āyasmantā ajjuposatho paṇṇaraso yadāyasmantānaṁ pattakallaṁ mayaṁ aññamaññaṁ pārisuddhiuposathaṁ kareyyāmāti.

“An experienced and competent monk should inform the Saṅgha: ‘May the venerable ones listen to me, sirs. Today is the Uposatha of the fifteenth. If the venerable ones are ready, we should perform our Uposatha of mutual purity.’

therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā parisuddho ahaṁ āvuso parisuddhoti maṁ dhāretha parisuddho ahaṁ āvuso parisuddhoti maṁ dhāretha parisuddho ahaṁ āvuso parisuddhoti maṁ dhārethāti.

“Having arranged his upper robe over one shoulder, the senior(-most) monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the monks, ‘I, friends1, am pure. Remember me as pure. I, friends, am pure. Remember me as pure. I, friends, am pure. Remember me as pure.’

(Mv.II.26.4) navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā parisuddho ahaṁ bhante parisuddhoti maṁ dhāretha parisuddho ahaṁ bhante parisuddhoti maṁ dhāretha parisuddho ahaṁ bhante parisuddhoti maṁ dhārethāti.

“Having arranged his upper robe over one shoulder, a junior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the monks, ‘I, venerable sir1, am pure. Remember me as pure. I, venerable sir, am pure. Remember me as pure. I, venerable sir, am pure. Remember me as pure.’”

1. This passage indicates that the monks were already referring to each other in line with seniority in formal situations. Apparently the Buddha’s injunction at DN 16 was meant to cover informal conversation as well.

(Mv.II.26.5) tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe dve bhikkhū viharanti.

Now on that occasion there were two monks staying in a certain residence on the day of the Uposatha.

athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ tiṇṇannaṁ aññamaññaṁ pārisuddhiuposathaṁ kātuṁ mayañcamha dve janā kathaṁ nu kho amhehi uposatho kātabboti.

Then the thought occurred to them, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four, and that an Uposatha of mutual purity be performed when there are three. But we are two people—how should we perform the Uposatha?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dvinnaṁ pārisuddhiuposathaṁ kātuṁ.

“I allow that a Purity-uposatha be performed when there are two.” [BMC]

(Mv.II.26.6) evañca pana bhikkhave kātabbo.

“And, monks, it should be performed like this:

therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā navo bhikkhu evamassa vacanīyo parisuddho ahaṁ āvuso parisuddhoti maṁ dhārehi parisuddho ahaṁ āvuso parisuddhoti maṁ dhārehi parisuddho ahaṁ āvuso parisuddhoti maṁ dhārehīti.

“Having arranged his upper robe over one shoulder, the senior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the junior monk, ‘I, friend, am pure. Remember me as pure. I, friend, am pure. Remember me as pure. I, friend, am pure. Remember me as pure.’

(Mv.II.26.7) navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā thero bhikkhu evamassa vacanīyo parisuddho ahaṁ bhante parisuddhoti maṁ dhāretha parisuddho ahaṁ bhante parisuddhoti maṁ dhāretha parisuddho ahaṁ bhante parisuddhoti maṁ dhārethāti.

“Having arranged his upper robe over one shoulder, the junior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the senior monk, ‘I, venerable sir, am pure. Remember me as pure. I, venerable sir, am pure. Remember me as pure. I, venerable sir, am pure. Remember me as pure.’”

(Mv.II.26.8) tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati.

Now on that occasion there was one monk staying in a certain residence on the day of the Uposatha.

athakho tassa bhikkhuno etadahosi bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ tiṇṇannaṁ aññamaññaṁ pārisuddhiuposathaṁ kātuṁ dvinnaṁ pārisuddhiuposathaṁ kātuṁ ahañcamhi ekako kathaṁ nu kho mayā uposatho kātabboti.

Then the thought occurred to him, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four, that an Uposatha of mutual purity be performed when there are three, and that a Purity-uposatha be performed when there are two. But I am alone—how should I perform the Uposatha?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.II.26.9) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati.

“Monks, there is the case where a monk is staying alone in a residence when the Uposatha day comes.

tena bhikkhave bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññāpetvā padīpaṁ katvā nisīditabbaṁ.

“Having swept the place where the monks gather—an assembly hall, a pavilion, or the root of a tree—having set out drinking water and washing water, having laid out a seat, having made a light, he should sit down.

sace aññe bhikkhū āgacchanti tehi saddhiṁ uposatho kātabbo no ce āgacchanti ajja me uposathoti adhiṭṭhātabbo no ce adhiṭṭhaheyya āpatti dukkaṭassa.

“If other monks arrive, he should perform the Uposatha together with them. If not, he should determine: ‘Today is my Uposatha.’ If he doesn’t determine it: an offense of wrong doing. [BMC]

(Mv.II.26.10) tatra bhikkhave yattha cattāro bhikkhū viharanti na ekassa pārisuddhiṁ āharitvā tīhi pātimokkhaṁ uddisitabbaṁ uddiseyyuñce āpatti dukkaṭassa.

“In the case that four monks are staying together, the Pāṭimokkha should not be recited by three after having brought the purity of one. If they should recite it: an offense of wrong doing. [BMC]

tatra bhikkhave yattha tayo bhikkhū viharanti na ekassa pārisuddhiṁ āharitvā dvīhi pārisuddhiuposatho kātabbo kareyyuñce āpatti dukkaṭassa.

“In the case that three monks are staying together, the purity-uposatha should not be performed by two after having brought the purity of one. If they should perform it: an offense of wrong doing..

tatra bhikkhave yattha dve bhikkhū viharanti na ekassa pārisuddhiṁ āharitvā ekena adhiṭṭhātabbo adhiṭṭhaheyya ce āpatti dukkaṭassāti.

“In the case that two monks are staying together, (the Uposatha) should not be determined by one after having brought the purity of the other. If he should determine it: an offense of wrong doing.”

92. āpattipaṭikammavidhi (Mv.II.27.1)

The Method for Making Amends for an Offense [BMC: 1 2 Mv.IV.6.1]

[186] tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṁ āpanno hoti.

Now on that occasion a certain monk had fallen into an offense on the day of the Uposatha1.

1. This means that as of the day of the Uposatha, he hadn’t made amends, not that he necessarily committed the offense on that day.

athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ na sāpattikena uposatho kātabboti ahañcamhi āpattiṁ āpanno kathaṁ nu kho mayā paṭipajjitabbanti.

The thought occurred to him, “It has been laid down by the Blessed One that the Uposatha should not be performed by one with an offense. But I have fallen into an offense. What should I do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave bhikkhu tadahuposathe āpattiṁ āpanno hoti.

“Monks, there is the case where a monk has fallen into an offense on the day of the Uposatha.

tena bhikkhave bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo ahaṁ āvuso itthannāmaṁ āpattiṁ āpanno taṁ paṭidesemīti.

“Having approached one monk, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘Friend, I have fallen into such-and-such offense. I acknowledge it.’

tena vattabbo passasīti.

“He should be asked, ‘Do you see it?’

āma passāmīti.

“‘Yes, I see it.’

āyatiṁ saṁvareyyāsīti.

“‘You should restrain yourself in the future.’”

(Mv.II.27.2) idha pana bhikkhave bhikkhu tadahuposathe āpattiyā vematiko hoti.

“Monks, there is the case where a monk is doubtful (about whether or not he has fallen into an offense) on the day of the Uposatha.

tena bhikkhave bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo

“Having approached one monk, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say,

ahaṁ āvuso itthannāmāya āpattiyā vematiko yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmīti vatvā uposatho kātabbo pātimokkhaṁ sotabbaṁ

“‘Friend, I am in doubt about such-and-such offense. When I become free from doubt, then I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to.

na tveva tappaccayā uposathassa antarāyo kātabboti.

“Not from that cause alone should an obstruction to the Uposatha be made.”

(Mv.II.27.3) [187] tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ desenti.

Now on that occasion some Group-of-six monks confessed an offense common to one another.1

1. In other words, they all committed the same offense, though not necessarily together.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sabhāgā āpatti desetabbā yo deseyya āpatti dukkaṭassāti.

“Monks, an offense common to one another should not be confessed. Whoever should confess it: an offense of wrong doing.”

tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ paṭiggaṇhanti.

Now on that occasion some Group-of-six monks received (the confession of) an offense common to one another.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sabhāgā āpatti paṭiggahetabbā yo paṭiggaṇheyya āpatti dukkaṭassāti.

“Monks, (the confession of) an offense common to one another should not be received. Whoever should receive it: an offense of wrong doing.”

93. āpattiāvikaraṇavidhi (Mv.II.27.4)

The Method for Admitting an Offense (During the Pāṭimokkha) [BMC: 1 2 Mv.IV.6.2]

[188] tena kho pana samayena aññataro bhikkhu pātimokkhe uddissamāne āpattiṁ sarati.

Now on that occasion, a certain monk remembered an offense as the Pāṭimokkha was being recited.

athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ na sāpattikena uposatho kātabboti ahañcamhi āpattiṁ āpanno kathaṁ nu kho mayā paṭipajjitabbanti.

The thought occurred to him, “It has been laid down by the Blessed One that the Uposatha should not be performed by one with an offense. And I have fallen into an offense. What should I do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave bhikkhu pātimokkhe uddissamāne āpattiṁ sarati.

“Monks, there is the case where a monk remembers an offense as the Pāṭimokkha is being recited.

tena bhikkhave bhikkhunā sāmanto bhikkhu evamassa vacanīyo ahaṁ āvuso itthannāmaṁ āpattiṁ āpanno ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmīti vatvā uposatho kātabbo pātimokkhaṁ sotabbaṁ

“That monk should say to the monk next to him, ‘Friend, I have fallen into such-and-such offense. Having gotten up from here, I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to.

na tveva tappaccayā uposathassa antarāyo kātabbo.

“Not from that cause alone should an obstruction to the Uposatha be made.

(Mv.II.27.5) idha pana bhikkhave bhikkhu pātimokkhe uddissamāne āpattiyā vematiko hoti.

“Monks, there is the case where a monk becomes doubtful about an offense as the Pāṭimokkha is being recited.

tena bhikkhave bhikkhunā sāmanto bhikkhu evamassa vacanīyo ahaṁ āvuso itthannāmāya āpattiyā vematiko yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmīti vatvā uposatho kātabbo pātimokkhaṁ sotabbaṁ

“That monk should say to the monk next to him, ‘Friend, I am doubtful about such-and-such offense. When I become free from doubt, then I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to.

na tveva tappaccayā uposathassa antarāyo kātabboti.

“Not from that cause alone should an obstruction to the Uposatha be made.”

94. sabhāgāpattipaṭikammavidhi (Mv.II.27.6)

The Method for Making Amends for an Offense Common to One Another [BMC: 1 2 Mv.IV.6.3]

[189] tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.

Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another on the day of the Uposatha.

athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā paññattaṁ na sabhāgā āpatti desetabbā na sabhāgā āpatti paṭiggahetabbāti ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno kathaṁ nu kho amhehi paṭipajjitabbanti.

Then the thought occurred to them, “It has been laid down by the Blessed One that an offense common to one another should not be confessed; (the confession of) an offense common to one another should not be received. But this entire Saṅgha has fallen into an offense common to one another. What should we do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.

“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another on the day of the Uposatha.

tehi bhikkhave bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo gacchāvuso taṁ āpattiṁ paṭikaritvā āgaccha mayante santike āpattiṁ paṭikarissāmāti.

“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will (then) make amends for the offense in your presence.’

(Mv.II.27.7) evañcetaṁ labhetha iccetaṁ kusalaṁ no ce labhetha byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“If this can be managed, well and good. If not, then an experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati tadā tassa santike taṁ āpattiṁ paṭikarissatīti vatvā uposatho kātabbo pātimokkhaṁ uddisitabbaṁ

“‘Venerable sirs, may the Saṅgha listen to me. This entire Saṅgha has fallen into an offense common to one another. When (the Saṅgha) sees another monk—pure, without (that) offense—then it will make amends for that offense in his presence.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to.

na tveva tappaccayā uposathassa antarāyo kātabbo.

“Not from that cause alone should an obstruction to the Uposatha be made.

(Mv.II.27.8) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgāya āpattiyā vematiko hoti.

“Monks, there is the case where the entire Saṅgha in a certain residence is doubtful about an offense common to one another on the day of the Uposatha.

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko yadā nibbematiko bhavissati tadā taṁ āpattiṁ paṭikarissatīti vatvā uposatho kātabbo pātimokkhaṁ uddisitabbaṁ

“‘Venerable sirs, may the Saṅgha listen to me. This entire Saṅgha is doubtful about an offense common to one another. When (the Saṅgha) becomes free from doubt, then it will make amends for that offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to.

na tveva tappaccayā uposathassa antarāyo kātabbo.

“Not from that cause alone should an obstruction to the Uposatha be made.

(Mv.II.27.9) idha pana bhikkhave aññatarasmiṁ āvāse vassūpagato saṅgho sabhāgaṁ āpattiṁ āpanno hoti.

“Monks, there is the case where the Saṅgha that has entered the Rains in a certain residence has fallen into an offense common to one another.

tehi bhikkhave bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo gacchāvuso taṁ āpattiṁ paṭikaritvā āgaccha mayante santike taṁ āpattiṁ paṭikarissāmāti.

“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’

evañcetaṁ labheyya iccetaṁ kusalaṁ no ce labhetha eko bhikkhu sattāhakālikaṁ pāhetabbo gacchāvuso taṁ āpattiṁ paṭikaritvā āgaccha mayante santike taṁ āpattiṁ paṭikarissāmāti.

“If this can be managed, well and good. If not, then one monk should be sent on seven-day business, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’”

(Mv.II.27.10) [190] tena kho pana samayena aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.

Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another.

so na jānāti tassā āpattiyā nāmaṁ na gottaṁ.

They didn’t know the name or class of the offense.

tatthañño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.

Another monk arrived there: learned, erudite, one who had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training.

tamenaṁ aññataro bhikkhu yena so bhikkhu tenupasaṅkami upasaṅkamitvā taṁ bhikkhuṁ etadavoca yo nu kho āvuso evañcevañca karoti kiṁ nāma so āpattiṁ āpajjatīti.

A certain monk went to that monk and, on arrival, said to him, “Friend, one who does such-and-such: What’s the name of the offense that he falls into?”

(Mv.II.27.11) so evamāha yo kho āvuso evañcevañca karoti imaṁ nāma so āpattiṁ āpajjati imaṁ nāma tvaṁ āvuso āpattiṁ āpanno paṭikarohi taṁ āpattinti.

(The learned monk) said, “Friend, one who does such-and-such falls into the offense of this name. Friend, you have fallen into the offense of this name. Make amends for the offense.”

so evamāha na kho ahaṁ āvuso eko va imaṁ āpattiṁ āpanno ayaṁ sabbo saṅgho imaṁ āpattiṁ āpannoti.

He said, “Friend, I haven’t fallen into this offense alone. This entire Saṅgha has fallen into this offense.”

so evamāha kinte āvuso karissati paro āpanno vā anāpanno vā iṅgha tvaṁ āvuso sakāya āpattiyā vuṭṭhahāti.

(The learned monk) said, “Friend, what does it matter to you, whether another has fallen (into that offense) or not? Please, friend, rise up out of your own offense!”

(Mv.II.27.12) athakho so bhikkhu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikaritvā yena te bhikkhū tenupasaṅkami upasaṅkamitvā te bhikkhū etadavoca yo kira āvuso evañcevañca karoti imaṁ nāma so āpattiṁ āpajjati imaṁ nāma tumhe āvuso āpattiṁ āpannā paṭikarotha taṁ āpattinti.

So the monk, making amends for that offense in line with that (visiting) monk’s advice, went to the monks and, on arrival, said to them, “Friends, they say that one who does such-and-such falls into the offense of this name. Friends, you have fallen into the offense of this name. Make amends for the offense.”

athakho te bhikkhū na icchiṁsu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikātuṁ.

Then the monks didn’t want to make amends for the offense in line with that (visiting) monk’s advice.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.II.27.13) idha pana bhikkhave aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.

“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another.

so na jānāti tassā āpattiyā nāmaṁ na gottaṁ.

“They don’t know the name or class of the offense.

tatthañño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.

“Another monk arrives there: learned, erudite, one who has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training.

tamenaṁ aññataro bhikkhu yena so bhikkhu tenupasaṅkami upasaṅkamitvā taṁ bhikkhuṁ evaṁ vadeti yo nu kho āvuso evañcevañca karoti kiṁ nāma so āpattiṁ āpajjatīti.

“A certain monk goes to that monk and, on arrival, says to him, ‘Friend, one who does such-and-such: What’s the name of the offense that he falls into?’

(Mv.II.27.14) so evaṁ vadeti yo kho āvuso evañcevañca karoti imaṁ nāma so āpattiṁ āpajjati imaṁ nāma tvaṁ āvuso āpattiṁ āpanno paṭikarohi taṁ āpattinti.

“(The learned monk) says, ‘Friend, one who does such-and-such falls into the offense of this name. Friend, you have fallen into the offense of this name. Make amends for the offense.’

so evaṁ vadeti na kho ahaṁ āvuso eko va imaṁ āpattiṁ āpanno ayaṁ sabbo saṅgho imaṁ āpattiṁ āpannoti.

“He says, ‘Friend, I haven’t fallen into this offense alone. This entire Saṅgha has fallen into this offense.’

so evaṁ vadeti kinte āvuso karissati paro āpanno vā anāpanno vā iṅgha tvaṁ āvuso sakāya āpattiyā vuṭṭhahāti.

“(The learned monk) says, ‘Friend, what does it matter to you, whether another has fallen (into that offense) or not? Please, friend, rise up out of your own offense!’

(Mv.II.27.15) so ce bhikkhave bhikkhu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikaritvā yena te bhikkhū tenupasaṅkami upasaṅkamitvā te bhikkhū evaṁ vadeti yo kira āvuso evañcevañca karoti imaṁ nāma so āpattiṁ āpajjati imaṁ nāma tumhe āvuso āpattiṁ āpannā paṭikarotha taṁ āpattinti.

“So the monk, making amends for that offense in line with that (visiting) monk’s advice, goes to the monks and, on arrival, says to them, ‘Friends, they say that one who does such-and-such falls into the offense of this name. Friends, you have fallen into the offense of this name. Make amends for the offense.’

te ce bhikkhave bhikkhū tassa bhikkhuno vacanena taṁ āpattiṁ paṭikareyyuṁ iccetaṁ kusalaṁ no ce paṭikareyyuṁ na te bhikkhave bhikkhū tena bhikkhunā akāmā vacanīyāti.

“If those monks make amends for the offense in line with that (visiting) monk’s advice, well and good. If they don’t make amends, then that monk doesn’t have to criticize the monks if he doesn’t want to.”

codanāvatthubhāṇavāraṁ niṭṭhitaṁ.

The Recitation Section on Codanāvatthu is finished.

95. anāpattipannarasakaṃ (Mv.II.28.1)

The Set of Fifteen Non-Offenses [BMC, Mv.IV.7.1]

[191] tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatiṁsu cattāro vā atirekā vā.

Now on that occasion, in a certain residence, on the day of the Uposatha, several resident monks gathered—four or more.

te na jāniṁsu atthaññe āvāsikā bhikkhū anāgatāti.

They didn’t know that there were other resident monks who hadn’t come.

athaññe āvāsikā bhikkhū āgacchantīti gāmaṃ vā araññaṃ vā kenaci karaṇīyena gantvā tesaṃ nisinnaṭṭhānaṃ āgacchanti.

“There were other resident monks who hadn’t come”: Having gone to the village or to the wilderness on some business or other, they come to the place the monks are sitting.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ akaṁsu pātimokkhaṁ uddisiṁsu.

Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they performed the Uposatha; recited the Pāṭimokkha.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā.

As the Pāṭimokkha was being recited by them, a greater number of other resident monks came.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.II.28.2) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

(Mv.II.28.3) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti samasamā.

“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes.

uddiṭṭhaṁ sūddiṭṭhaṁ avasesaṁ sotabbaṁ.

“What has been recited is well-recited. They should listen to the remainder.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā.

“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes.

uddiṭṭhaṁ sūddiṭṭhaṁ avasesaṁ sotabbaṁ.

“What has been recited is well-recited. They should listen to the remainder.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

(Mv.II.28.4) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti samasamā.

“When the Pāṭimokkha has just been recited by them, an equal number of other resident monks comes.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā.

“When the Pāṭimokkha has just been recited by them, a smaller number of other resident monks comes.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

(Mv.II.28.5) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe avuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe avuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

(Mv.II.28.6) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe ekaccāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe ekaccāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

(Mv.II.28.7) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te na jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They don’t know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ anāpatti.

“There is no offense for those reciting.

anāpattipaṇṇarasakaṁ niṭṭhitaṁ.

The Set of Fifteen Non-offenses is Finished.

96. vaggāvaggasaññīpannarasakaṃ (Mv.II.29.1)

The Set of Fifteen on Factional (Uposathas) Perceived as Factional1 [BMC, Mv.IV.8.1]

1. Following ME. The Thai title is Vaggāsamaggasaññipaṇṇarasakaṁ, but for the reasons given in the note below, the Burmese seems better.

[192] idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti [BJE: te na jānanti] atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te jānantīti pabbate vā thale vā ṭhitā sīmaṃ okkante vā okkamante vā passanti.

“They know”: Standing on a mountain or plateau, they see them—having entered or entering the territory.

te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional1—they perform the Uposatha; they recite the Pāṭimokkha.

1. There is considerable disagreement among the different editions in this section and in the corresponding section at Mv.IV.8.1. The Burmese edition has vaggā vaggasaññino in all cases except for the case where the number of incoming monks is equal (elided in the Thai), and in all cases in the corresponding section at Mv.IV.8.1. The PTS edition has vaggā vaggasaññino in all cases in both Mv.II and Mv.IV. The one anomaly in the Burmese edition is probably a mistake.

The Sri Lankan BJE edition has vaggā samaggasaññino, in line with the Thai, but also sometimes replaces te jānanti with te na jānanti, so that the passage is identical to that in the non-offense section, above, except that here the offense is a dukkaṭa, which makes no sense. (In Mv IV, the BJE has te na jānanti in all cases.) The Thai reading makes sense if one ignores the passage from the Commentary quoted above and interprets the passage to mean that they know the other monks are gone and assume that they are outside of the territory. They intend to perform the Uposatha while they are gone, rather than aiming at schism, which explains why the offense would be a dukkaṭa. The Burmese and PTS editions make sense if one interprets it to mean that the monks are ignorant of the Vinaya, and so they perceive the factional Uposatha to be Dhamma & Vinaya. That also would explain why the offense is a dukkaṭa.

The Commentary has nothing other than the above passage.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

(Mv.II.29.2) athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.1

1. Here the Sri Lankan BJE switches to te jānanti: They know. The following section continues with te jānanti and the rest of the vaggāvaggasaññīpannarasakaṁ section is elided.

uddiṭṭhaṁ sūddiṭṭhaṁ avasesaṁ sotabbaṁ.

“What has been recited is well-recited. They should listen to the remainder.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.

(Mv.II.29.3) idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te dhammasaññino vinayasaññino vaggā samaggasaññino [ME, PTS: vaggā vaggasaññino] uposathaṁ karonti pātimokkhaṁ uddisanti.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe avuṭṭhitāya parisāya .pe.

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up …

ekaccāya vuṭṭhitāya parisāya .pe.

“some of the assembly has gotten up …

sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“all of the assembly has gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.”

vaggāsamaggasaññino paṇṇarasakaṁ niṭṭhitaṁ.

The Set of Fifteen on Factional (Uposathas) Perceived as Factional is finished.

97. vematikapannarasakaṃ (Mv.II.30.1)

The Set of Fifteen in the Case of Doubt [BMC, Mv.IV.9.1]

[193] idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatīti vematikā uposathaṁ karonti pātimokkhaṁ uddisanti.

“(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

(Mv.II.30.2) athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ avasesaṁ sotabbaṁ.

“What has been recited is well-recited. They should listen to the remainder.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatīti vematikā uposathaṁ karonti pātimokkhaṁ uddisanti.

“(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe .pe.

“When the Pāṭimokkha has just been recited by them …

avuṭṭhitāya parisāya .pe.

“the assembly hasn’t gotten up …

ekaccāya vuṭṭhitāya parisāya .pe.

“some of the assembly has gotten up …

sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“all of the assembly has gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.”

vematikapaṇṇarasakaṁ niṭṭhitaṁ.

The Set of Fifteen in the Case of Doubt is finished.

98. kukkuccapakatapannarasakaṃ (Mv.II.31.1)

The Set of Fifteen Done Affected by Anxiety [BMC, Mv.IV.10.1]

[194] idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te kappateva amhākaṁ uposatho kātuṁ na amhākaṁ na kappatīti kukkuccapakatā uposathaṁ karonti pātimokkhaṁ uddisanti.


“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha.

yathā icchāya abhibhūto “icchāpakato”ti vuccati, evaṁ pubbabhāge sanniṭṭhānaṁ katvāpi karaṇakkhaṇe akappiye akappiyasaññitāsaṅkhātena kukkuccena abhibhūtā “kukkuccapakatā”ti veditabbā.


Just as one overcome by desire is called “affected by desire”, in the same way, “affected by anxiety” should be understood to mean, “having concluded the preliminary parts, at the moment of performing (the Uposatha), they are overcome by anxiety over not recognizing a perception of what is not allowable with regard to what is not allowable.”

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

(Mv.II.31.2) athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ avasesaṁ sotabbaṁ.

“What has been recited is well-recited. They should listen to the remainder.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te kappateva amhākaṁ uposatho kātuṁ na amhākaṁ na kappatīti kukkuccapakatā uposathaṁ karonti pātimokkhaṁ uddisanti.

“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe .pe.

“When the Pāṭimokkha has just been recited by them …

avuṭṭhitāya parisāya .pe.

“the assembly hasn’t gotten up …

ekaccāya vuṭṭhitāya parisāya .pe.

“some of the assembly has gotten up …

sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“all of the assembly has gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti dukkaṭassa .pe.

“There is an offense of wrong doing for those reciting. …

athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ āpatti dukkaṭassa.

“There is an offense of wrong doing for those reciting.”

kukkuccapakatapaṇṇarasakaṁ niṭṭhitaṁ.

The Set of Fifteen Done Affected by Anxiety is finished.

99. bhedapurekkhārapannarasakaṃ (Mv.II.32.1)

The Set of Fifteen Done Aiming as Schism [BMC: 1 2 Mv.IV.11.1]

[195] idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te nassantete vinassantete ko tehi atthoti bhedapurekkhārā uposathaṁ karonti pātimokkhaṁ uddisanti.

“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti thullaccayassa .pe.

“There is a grave offense for those reciting. …

(Mv.II.32.2) athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ usuddiṭṭhaṁ avasesaṁ sotabbaṁ.

“What has been recited is well-recited. They should listen to the remainder.

uddesakānaṁ āpatti thullaccayassa.

“There is a grave offense for those reciting.

idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more.

te jānanti atthaññe āvāsikā bhikkhū anāgatāti.

“They know that there are other resident monks who haven’t come.

te nassantete vinassantete ko tehi atthoti bhedapurekkhārā uposathaṁ karonti pātimokkhaṁ uddisanti.

“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha.

tehi uddiṭṭhamatte pātimokkhe .pe.

“When the Pāṭimokkha has just been recited by them …

avuṭṭhitāya parisāya .pe.

“the assembly hasn’t gotten up …

ekaccāya vuṭṭhitāya parisāya .pe.

“some of the assembly has gotten up …

sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā.

“all of the assembly has gotten up, a greater number of other resident monks comes.

tehi bhikkhave bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.

“The monks should recite the Pāṭimokkha again.

uddesakānaṁ āpatti thullaccayassa .pe.

“There is a grave offense for those reciting. …

athaññe āvāsikā bhikkhū āgacchanti samasamā .pe.

“an equal number of other resident monks comes. …

thokatarā.

“smaller.

uddiṭṭhaṁ sūddiṭṭhaṁ tesaṁ santike pārisuddhi ārocetabbā.

“What has been recited is well-recited. The (arriving monks) should declare purity in their presence.

uddesakānaṁ āpatti thullaccayassa.

“There is a grave offense for those reciting.

bhedapurekkhārapaṇṇarasakaṁ niṭṭhitaṁ.

The Set of Fifteen Done Aiming as Schism is finished.

pañcavīsatitikaṁ niṭṭhitaṁ.

[ME: pañcavīsatikā]

The Twenty-five Triplets are finished.

100. sīmokkantikapeyyālaṃ (Mv.II.33.1)

The Formula for Deriving Triplets on Entering the Territory [BMC, Mv.IV.12.1]

[196] idha pana bhikkhave aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.

“Monks, there is the case where, in a certain residence, on the day of the Uposatha several resident monks gather—four or more.

te na jānanti aññe āvāsikā bhikkhū antosīmaṁ okkamantīti .pe.

“They don’t1 know that other resident monks are entering the territory. …

1. The PTS edition gives the case where they do know, see, or hear as the example, but in Horner’s translation there is a note that it means to include the case of not knowing, etc., as well.

te na jānanti aññe āvāsikā bhikkhū antosīmaṁ okkantāti .pe.

“They don’t know that other resident monks have entered the territory. …

te na passanti aññe āvāsike bhikkhū antosīmaṁ okkamante .pe.

“They don’t see other resident monks entering the territory. …

te na passanti aññe āvāsike bhikkhū antosīmaṁ okkante .pe.

“They don’t see other resident monks who have entered the territory. …

te na suṇanti aññe āvāsikā bhikkhū antosīmaṁ okkamantīti .pe.

“They don’t hear that, ‘Other resident monks are entering the territory.’ …

te na suṇanti aññe āvāsikā bhikkhū antosīmaṁ okkantāti .pe.

“They don’t hear that, ‘Other resident monks have entered the territory.’ …”

āvāsikena āvāsikā ...

ekasatapañcasattatitikanayato [ME: ekasatapañcasattati tikanayato] āvāsikena āgantukā āgantukena āvāsikā āgantukena āgantukāti peyyālamukhena satta tikasatāni honti.

Resident monks with resident monks: There are 1751 from this method of deriving triplets. Using this formula (with) ‘Incoming monks with resident monks, resident monks with incoming monks, and incoming monks with incoming monks,’ there are 700 triplets.

1. “Triplet” refers to the three possibilities of larger, equal, or smaller groups. Then there are 5 (corresponding to the five different times that the monks enter the territory) triplets for not knowing/seeing/hearing (corresponding to the non-offense section) + 20 (5 X 4) for knowing/seeing/hearing (corresponding to the other four sections) = 25.

Each of these is combined with seven cases: 1) not knowing/knowing they have not come 2) not knowing/knowing they are entering 3) not knowing/knowing they have entered 4) not seeing/seeing them entering 5) not seeing/seeing that they have entered 6) not hearing/hearing them entering 7) not hearing/hearing that they have entered: 7 X 25 = 175.

(Mv.II.34.1) [197] idha pana bhikkhave āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti āgantukānaṁ paṇṇaraso.

“Monks, there is the case where for the resident monks it is the fourteenth; for the incoming monks it is the fifteenth1.

1. In other words, they have calculated the date of the Uposatha differently. [Mv.IV.13.1]

sace āvāsikā bahutarā honti āgantukehi āvāsikānaṁ anuvattitabbaṁ.

“If the resident monks are more numerous, then the incoming monks should go along with the resident monks.

sace samasamā honti āgantukehi āvāsikānaṁ anuvattitabbaṁ.

“If they are equal in number, then the incoming monks should go along with the resident monks.

sace āgantukā bahutarā honti āvāsikehi āgantukānaṁ anuvattitabbaṁ.

“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks.

(Mv.II.34.2) idha pana bhikkhave āvāsikānaṁ bhikkhūnaṁ paṇṇaraso hoti āgantukānaṁ cātuddaso.

“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the fourteenth.

sace āvāsikā bahutarā honti āgantukehi āvāsikānaṁ anuvattitabbaṁ.

“If the resident monks are more numerous, then the incoming monks should go along with the resident monks.

sace samasamā honti āgantukehi āvāsikānaṁ anuvattitabbaṁ.

“If they are equal in number, then the incoming monks should go along with the resident monks.

sace āgantukā bahutarā honti āvāsikehi āgantukānaṁ anuvattitabbaṁ.

“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks.

(Mv.II.34.3) idha pana bhikkhave āvāsikānaṁ bhikkhūnaṁ pāṭipado hoti āgantukānaṁ paṇṇaraso.

“Monks, there is the case where for the resident monks it is the first day of the (following) fortnight; for the incoming monks it is the fifteenth.

sace āvāsikā bahutarā honti āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī āgantukehi nissīmaṁ gantvā uposatho kātabbo.

“If the resident monks are more numerous, then the resident monks—if they are not unwilling—should give their unity1 to the incoming monks. Then the incoming monks, having gone outside the territory, should perform the Uposatha.

1. This phrase, dātabbā sāmaggī, is not explained anywhere in the Canon or Commentaries. Perhaps it is a remnant of a procedure that was later abandoned.

sace samasamā honti āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī āgantukehi nissīmaṁ gantvā uposatho kātabbo.

“If they are equal in number, then the resident monks—if they are not unwilling—should give their unity to the incoming monks. Then the incoming monks, having gone outside the territory, should perform the Uposatha.

sace āgantukā bahutarā honti āvāsikehi āgantukānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

“If the incoming monks are more numerous, then the resident monks should either give their unity to the incoming monks or go outside of the territory.

(Mv.II.34.4) idha pana bhikkhave āvāsikānaṁ bhikkhūnaṁ paṇṇaraso hoti āgantukānaṁ pāṭipado.

“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the first day of the (following) fortnight.

sace āvāsikā bahutarā honti āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

“If the resident monks are more numerous, then the incoming monks should either give their unity to the resident monks or go outside of the territory.

sace samasamā honti āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

“If they are equal in number, then the incoming monks should either give their unity to the resident monks or go outside of the territory.

sace āgantukā bahutarā honti āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī āvāsikehi nissīmaṁ gantvā uposatho kātabbo.

“If the incoming monks are more numerous, then the incoming monks—if they are not unwilling—should give their unity to the resident monks. Then the resident monks, having gone outside the territory, should perform the Uposatha.

101. liṅgādidassanaṃ (Mv.II.34.5)

Seeing Traces, etc. [BMC, Mv.IV.13.1]

[198] idha pana bhikkhave āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ āvāsikaliṅgaṁ āvāsikanimittaṁ āvāsikuddesaṁ supaññattaṁ mañcapīṭhaṁ bhisibimbohanaṁ pānīyaṁ paribhojanīyaṁ supaṭṭhitaṁ pariveṇaṁ susammaṭṭhaṁ

“There is the case where incoming monks see evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—a bed & bench or mattress & pillow well laid out, drinking water and washing water set out, the surrounding area [courtyard] well swept.

passitvā vematikā honti atthi nu kho āvāsikā bhikkhū natthi nu khoti.

“On seeing this, they become doubtful: ‘Are there resident monks or not?’

(Mv.II.34.6) te vematikā na vicinanti avicinitvā uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

te vematikā vicinanti vicinitvā na passanti apassitvā uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

te vematikā vicinanti vicinitvā passanti passitvā ekato uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense1.

1. Apparently they assume that they are of the same affiliation. If they had assumed that they were of a different affiliation, they would have incurred dukkaṭas.

te vematikā vicinanti vicinitvā passanti passitvā pāṭekkaṁ uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing1.

1. This case corresponds to sections 96, 97, and 98, above, where the monks are acting out of ignorance of the Vinaya, laziness, or some motivation other than aiming at schism.

te vematikā vicinanti vicinitvā passanti passitvā nassantete vinassantete ko tehi atthoti bhedapurekkhārā uposathaṁ karonti āpatti thullaccayassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

(Mv.II.34.7) idha pana bhikkhave āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ āvāsikaliṅgaṁ āvāsikanimittaṁ āvāsikuddesaṁ caṅkamantānaṁ padasaddaṁ sajjhāyasaddaṁ ukkāsitasaddaṁ khipitasaddaṁ

“There is the case where incoming monks hear evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—the sound of their feet as they are walking back and forth, the sound of chanting, throat-clearing, or sneezing.

sutvā vematikā honti atthi nu kho āvāsikā bhikkhū natthi nu khoti.

“On hearing this, they become doubtful: ‘Are there resident monks or not?’

te vematikā na vicinanti avicinitvā uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

te vematikā vicinanti vicinitvā na passanti apassitvā uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

te vematikā vicinanti vicinitvā passanti passitvā ekato uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense.

te vematikā vicinanti vicinitvā passanti passitvā pāṭekkaṁ uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing.

te vematikā vicinanti vicinitvā passanti passitvā nassantete vinassantete ko tehi atthoti bhedapurekkhārā uposathaṁ karonti āpatti thullaccayassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

(Mv.II.34.8) idha pana bhikkhave āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ āgantukaliṅgaṁ āgantukanimittaṁ āgantukuddesaṁ aññātakaṁ pattaṁ aññātakaṁ cīvaraṁ aññātakaṁ nisīdanaṁ pādānaṁ dhotaṁ udakanissekaṁ

“There is the case where resident monks see evidence of incoming monks, traces and signs of incoming monks, indications that there are incoming monks—an unknown bowl, an unknown robe, an unknown sitting cloth, a splashing of foot-washing water.

passitvā vematikā honti atthi nu kho āgantukā bhikkhū natthi nu khoti.

On seeing this, they become doubtful: ‘Are there incoming monks or not?’

te vematikā na vicinanti avicinitvā uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

te vematikā vicinanti vicinitvā na passanti apassitvā uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

te vematikā vicinanti vicinitvā passanti passitvā ekato uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense.

te vematikā vicinanti vicinitvā passanti passitvā pāṭekkaṁ uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing.

te vematikā vicinanti vicinitvā passanti passitvā nassantete vinassantete ko tehi atthoti bhedapurekkhārā uposathaṁ karonti āpatti thullaccayassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

(Mv.II.34.9) idha pana bhikkhave āvāsikā bhikkhū suṇanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ āgantukaliṅgaṁ āgantukanimittaṁ āgantukuddesaṁ āgacchantānaṁ padasaddaṁ upāhanāpappoṭhanasaddaṁ ukkāsitasaddaṁ khipitasaddaṁ

“There is the case where resident monks hear evidence of incoming monks, traces and signs of incoming monks, indications that there are incoming monks—the sound of approaching footsteps, the sound of leather footwear slapping (the ground), the sound of throat-clearing or sneezing.

sutvā vematikā honti atthi nu kho āgantukā bhikkhū natthi nu khoti.

“On hearing this, they become doubtful: ‘Are there incoming monks or not?’

te vematikā na vicinanti avicinitvā uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

te vematikā vicinanti vicinitvā na passanti apassitvā uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

te vematikā vicinanti vicinitvā passanti passitvā ekato uposathaṁ karonti anāpatti.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense.

te vematikā vicinanti vicinitvā passanti passitvā pāṭekkaṁ uposathaṁ karonti āpatti dukkaṭassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing.

te vematikā vicinanti vicinitvā passanti passitvā nassantete vinassantete ko tehi atthoti bhedapurekkhārā uposathaṁ karonti āpatti thullaccayassa.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

102. nānāsaṃvāsakādīhi uposathakaraṇaṃ (Mv.II.34.10)

Performing the Uposatha with (Monks) of a Separate Affiliation, etc. [BMC: 1, 2, 3, 4, Mv.IV.13.1]

[199] idha pana bhikkhave āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake

“There is the case where incoming monks see resident monks of a separate affiliation.

te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti apucchitvā ekato uposathaṁ karonti anāpatti.

“They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they perform the Uposatha together: no offense.

te pucchanti pucchitvā nābhivitaranti anabhivitaritvā ekato uposathaṁ karonti āpatti dukkaṭassa.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha together: an offense of wrong doing.

nābhivitarantīti nānāsaṃvāsakabhāvaṃ maddituṃ abhibhavituṃ na sakkonti; taṃ diṭṭhiṃ na nissajjāpentīti attho.

“They don’t resolve their differences”: They are unable to crush or overcome [or: conquer, vanquish] the state of being of a separate affiliation. The meaning is that they can’t get them to relinquish that view.

Nānāsaṁvāsakabhāvanti laddhinānāsaṁvāsakabhāvaṁ. Tassa abhibhavo nāma tesaṁ laddhivissajjāpananti āha ‘‘taṁ diṭṭhiṁ na nissajjāpentīti attho’ ’ti.

“The state of being of a separate affiliation”: a 1 state of being of a separate affiliation based on theory [or: belief, doctrine, view]. It is said of the overcoming of their state of being of a separate affiliation based on theory, “They can’t get them to relinquish that view.”

1. This is the kind of separate affitiation that can be overcome by discussion. [BMC]

te pucchanti pucchitvā nābhivitaranti anabhivitaritvā pāṭekkaṁ uposathaṁ karonti anāpatti.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha separately: no offense1.

1. The case where they do resolve their differences is not presented, perhaps because it is clear that once they were all of the same affiliation, there would be no offense for performing the Uposatha together. There are other cases missing that one might expect. For example, in the first instance, the monks are of a separate affiliation, but the incoming monks assume that they are of the same affiliation and perform the Uposatha together, with no offense, presumably showing that because they acted properly, but based on a mistaken assumption, they incur no offense. But if they had assumed the same and then performed the Uposatha separately, acting improperly based on their assumption, would it have been a dukkaṭa? Below, the opposite case occurs: the monks are of the same affiliation but they assume that they are of a different affiliation. Here, the case where they don’t ask and then perform the Uposatha together—i.e., acting improperly based on a mistaken assumption—is presented, and they incur a dukkaṭa. If they had performed it separately, would it be no offense, as they would have been acting properly, but based on a mistaken assumption, as in the first case? If that is so, then that means one doesn’t have to ask about affiliation: As long as one acts properly, according to one’s assumption, there is no offense.

Also, neither the case where the monks are of the same affiliation and assume correctly that they are of the same affiliation and perform the Uposatha together, nor the case where they are of different affiliation, assume that correctly, and perform the Uposatha separately, are mentioned. The reason in these cases seems to be that it’s clear enough there would be no offense.

(Mv.II.34.11) idha pana bhikkhave āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake

“There is the case where incoming monks see resident monks of the same affiliation.

te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti apucchitvā ekato uposathaṁ karonti āpatti dukkaṭassa.

“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they perform the Uposatha together: an offense of wrong doing.

te pucchanti pucchitvā abhivitaranti abhivitaritvā pāṭekkaṁ uposathaṁ karonti āpatti dukkaṭassa.

“They ask. Having asked, they resolve the misunderstanding1. Having resolved the misunderstanding, they perform the Uposatha separately: an offense of wrong doing.

1. Here, the monks are already of the same affiliation, so abhivitarati has a slightly different meaning: that they clear up the misunderstanding.

te pucchanti pucchitvā abhivitaranti abhivitaritvā ekato uposathaṁ karonti anāpatti.

“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha together: no offense.

(Mv.II.34.12) idha pana bhikkhave āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṁvāsake

“There is the case where resident monks see incoming monks of a separate affiliation.

te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti apucchitvā ekato uposathaṁ karonti anāpatti.

“They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they perform the Uposatha together: no offense.

te pucchanti pucchitvā nābhivitaranti anabhivitaritvā ekato uposathaṁ karonti āpatti dukkaṭassa.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha together: an offense of wrong doing.

te pucchanti pucchitvā nābhivitaranti anabhivitaritvā pāṭekkaṁ uposathaṁ karonti anāpatti.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha separately: no offense.

(Mv.II.34.13) idha pana bhikkhave āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake

“There is the case where resident monks see incoming monks of the same affiliation.

te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti apucchitvā ekato uposathaṁ karonti āpatti dukkaṭassa.

“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they perform the Uposatha together: an offense of wrong doing.

te pucchanti pucchitvā abhivitaranti abhivitaritvā pāṭekkaṁ uposathaṁ karonti āpatti dukkaṭassa.

“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha separately: an offense of wrong doing.

te pucchanti pucchitvā abhivitaranti abhivitaritvā ekato uposathaṁ karonti anāpatti.

“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha together: no offense.

103. nagantabbavāro (Mv.II.35.1)

The List of (Cases in which One) Should not Go [BMC, Mv.IV.13.1]

[200] na bhikkhave tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso gantabbo aññatra saṅghena aññatra antarāyā.

“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence without monks unless going with a Saṅgha, unless there are obstructions1.

sabhikkhukā āvāsāti yasmiṁ āvāse uposathakārakā bhikkhū atthi, tamhā āvāsā yaṁ na sakkoti tadaheva āgantuṁ, so āvāso uposathaṁ akatvā na gantabbo.

“A residence with monks”: In whatever residence there are monks able to perform the Uposatha, one should not go, without having performed the Uposatha, from that residence to where one can’t return within the day.

na bhikkhave tadahuposathe sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo aññatra saṅghena aññatra antarāyā.

“Monks, on the day of the Uposatha, one should not go from a residence with monks to a non-residence without monks unless going with a Saṅgha, unless there are obstructions.

na bhikkhave tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo aññatra saṅghena aññatra antarāyā.

“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions.

(Mv.II.35.2) na bhikkhave tadahuposathe sabhikkhukā anāvāsā abhikkhuko āvāso ...

“Monks, on the day of the Uposatha, (one should not go) from a non-residence with monks to residence without monks …

abhikkhuko anāvāso ...

“to a non-residence without monks …

abhikkhuko āvāso vā anāvāso vā gantabbo aññatra saṅghena aññatra antarāyā.

“to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions.

(Mv.II.35.3) na bhikkhave tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso ...

“Monks, on the day of the Uposatha, (one should not go) from a residence or non-residence with monks to a residence without monks …

abhikkhuko anāvāso ...

“to a non-residence without monks …

abhikkhuko āvāso vā anāvāso vā gantabbo aññatra saṅghena aññatra antarāyā.

“to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions.

(Mv.II.35.4) na bhikkhave tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo yatthassu bhikkhū nānāsaṁvāsakā aññatra saṅghena aññatra antarāyā.

“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

na bhikkhave tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo yatthassu bhikkhū nānāsaṁvāsakā aññatra saṅghena aññatra antarāyā.

“Monks, on the day of the Uposatha, one should not go from a residence with monks to a non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

na bhikkhave tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo yatthassu bhikkhū nānāsaṁvāsakā aññatra saṅghena aññatra antarāyā.

“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

na bhikkhave tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso ...

“Monks, on the day of the Uposatha, (one should not go) from a non-residence with monks to residence with monks …

sabhikkhuko anāvāso ...

“to a non-residence with monks …

sabhikkhuko āvāso vā anāvāso vā gantabbo yatthassu bhikkhū nānāsaṁvāsakā aññatra saṅghena aññatra antarāyā.

“to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

na bhikkhave tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso ...

“Monks, on the day of the Uposatha, (one should not go) from a residence or non-residence with monks to residence with monks …

sabhikkhuko anāvāso ...

“to a non-residence with monks …

sabhikkhuko āvāso vā anāvāso vā gantabbo yatthassu bhikkhū nānāsaṁvāsakā aññatra saṅghena aññatra antarāyā.

“to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

104. gantabbavāro (Mv.II.35.5)

The List of (Cases in which One) May Go [BMC, Mv.IV.13.1]

gantabbo bhikkhave tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso yatthassu bhikkhū samānasaṁvāsakā yaṁ jaññā sakkomi ajjeva gantunti.

“Monks, on the day of the Uposatha, one may go from a residence with monks to a residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

gantabbo bhikkhave tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso ...

“Monks, on the day of the Uposatha, one may go from a residence with monks to a non-residence with monks …

sabhikkhuko āvāso vā anāvāso vā yatthassu bhikkhū samānasaṁvāsakā yaṁ jaññā sakkomi ajjeva gantunti.

“to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

gantabbo bhikkhave tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso ...

“Monks, on the day of the Uposatha, one may go from a non-residence with monks to a residence with monks …

sabhikkhuko anāvāso ...

“to a non-residence with monks …

sabhikkhuko āvāso vā anāvāso vā yatthassu bhikkhū samānasaṁvāsakā yaṁ jaññā sakkomi ajjeva gantunti.

“to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

gantabbo bhikkhave tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso ...

“Monks, on the day of the Uposatha, one may go from a residence or non-residence with monks to a residence with monks …

sabhikkhuko anāvāso ...

“to a non-residence with monks …

sabhikkhuko āvāso vā anāvāso vā yatthassu bhikkhū samānasaṁvāsakā yaṁ jaññā sakkomi ajjeva gantunti.

“to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

105. vajjanīyapuggalasandassanā (Mv.II.36.1)

Enumeration of Excluded Individuals [BMC, Mv.IV.14.1]

[201] na bhikkhave bhikkhuniyā nisinnaparisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“Monks, the Pāṭimokkha should not be recited with a bhikkhunī seated in the assembly. Whoever should recite it: an offense of wrong doing.

na bhikkhave sikkhamānāya ...

“Monks, … not … a female probationer …

na sāmaṇerassa ...

“not … a novice …

na sāmaṇeriyā ...

“not … a female novice …

na sikkhaṁ paccakkhātakassa ...

“not … one who has renounced the training …

na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“The Pāṭimokkha should not be recited with a one who has committed an extreme (pārājika) offense seated in the assembly. Whoever should recite it: an offense of wrong doing.

(Mv.II.36.2) na āpattiyā adassane ukkhittakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya yathādhammo kāretabbo.

“The Pāṭimokkha should not be recited with one who has been suspended for not seeing an offense seated in the assembly. Whoever should recite it is to be dealt with in accordance with the rule (Pc 69).

na āpattiyā appaṭikkamme ukkhittakassa nisinnaparisāya ...

“not … one who has been suspended for not making amends for an offense seated in the assembly. …

na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya yathādhammo kāretabbo.

“The Pāṭimokkha should not be recited with one who has been suspended for not relinquishing an evil view seated in the assembly. Whoever should recite it is to be dealt with in accordance with the rule (Pc 69).

(Mv.II.36.3) na paṇḍakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“The Pāṭimokkha should not be recited with a paṇḍaka seated in the assembly. Whoever should recite it: an offense of wrong doing.

na theyyasaṁvāsakassa ...

“not … a person in affiliation through theft …

na titthiyapakkantakassa ...

“not … a monk who has gone over to another religion …

na tiracchānagatassa ...

“not … an animal …

na mātughātakassa ...

“not … a matricide …

na pitughātakassa ...

“not … a patricide …

na arahantaghātakassa ...

“not … a murderer of an arahant …

na bhikkhunīdūsakassa ...

“not … a molester of a bhikkhunī …

na saṅghabhedakassa ...

“not … a schismatic …

na lohituppādakassa ...

“not … one who has shed (a Tathāgata’s) blood …

na ubhatobyañjanakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ yo uddiseyya āpatti dukkaṭassa.

“The Pāṭimokkha should not be recited with a hermaphrodite seated in the assembly. Whoever should recite it: an offense of wrong doing.

(Mv.II.36.4) [202] na bhikkhave pārivāsikapārisuddhidānena uposatho kātabbo aññatra avuṭṭhitāya parisāya.

“The Uposatha should not be performed with a stale giving of purity unless the assembly has not gotten up from its seats. [BMC]

[203] na ca bhikkhave anuposathe uposatho kātabbo aññatra saṅghasāmaggiyāti.

“And, monks, the Uposatha should not be performed on a non-Uposatha day unless for Saṅgha-unification.” [BMC]

uposathakkhandhakaṁ niṭṭhitaṁ.

The Uposatha Khandhaka is finished.

tatiyaṁ bhāṇavāraṁ.

The third recitation section (is finished).

imamhi khandhake vatthu chāsīti.

In this khandhaka there are eighty-six cases.

tassuddānaṁ

Mnemonic Verses

[204] titthiyā bimbisāro ca

sannipatitu tuṇhikā

dhammaṁ raho pātimokkhaṁ

devasikaṁ tadā sakiṁ

Sectarians and Bimbisāra,

may they gather, quietly,

Dhamma, secluded, the Pāṭimokkha

daily at that time, only once.

yathā parisāya samaggaṁ

sāmaggī maddakucchi ca

sīmā mahatī nadiyā

anu dve khuddakāni ca

By grouping, united,

unity and Maddakucchi,

a territory, large, with a river,

on (the premises), two, and small.

navā rājagahe ceva

sīmā avippavāsanā

sammanne paṭhamaṁ sīmaṁ

pacchā sīmaṁ samūhane

New monks, and in Rājagaha,

an area where one is

not apart (from one’s robes);

in authorizing, the territory first;

in revoking, the territory after.

asammatā gāmasīmā

nadiyā samudde sare

udakukkhepo bhindanti

tathevajjhottharanti ca

(When) not authorized, the village territory,

in a river, an ocean, a lake,

a water-splashing; they overlapped,

and even subsumed them.

kati kammāni uddeso

sañcarā [ME: savarā] asatīpi ca

dhammaṁ vinayaṁ tajjenti

puna vinayatajjanā

How many? transactions? the recitation,

Savaras, and without (reason),

Dhamma, Vinaya; they threatened them,

again, Vinaya and threats.

codanā kate okāse

adhammapaṭikkosanā

catupañcaparāāvi [ME: catupañcaparā āvi]

sañciccāpica vāyame

Charging when one has been given leave,

protesting a non-Dhamma (transaction),

four or five, others can voice (an opinion),

intentionally, or in making an effort.

sagahaṭṭhā anajjhiṭṭhā

codanamhi na jānati

sambahulā na jānanti

sajjukaṁ na ca gacchare

With lay people, unrequested,

at Codanāvatthu they didn’t know;

several of them didn’t know;

immediately, they didn’t go.

katimī kīvatikā dūre

ārocetuñca nassari

uklāpaṁ āsanaṁ dīpo

disā añño bahussuto

Which day? How many? distant,

to announce it; he didn’t remember to;

dirty, a seat, a lamp,

distant places, another who was learned.

sajjukaṁ vassuposatho

suddhikammañca ñātakā

gaggo catutayo dveko

āpatti sabhāgā sari

Immediately, the Uposatha during the Rains,

purity, a transaction, relatives,

Gagga, four, three, two, one,

an offense, in common, he remembered it.

sabbo saṅgho vematiko

na jānanti bahussuto

bahū samasamā thokā

parisāvuṭṭhitāya ca

The entire Saṅgha, in doubt,

they didn’t know, one who is learned,

more, equal, fewer,

and when the assembly has not gotten up.

ekaccā vuṭṭhitā sabbā

jānanti ca vimatikā

kappate vāti kukkuccā

jānaṁ passaṁ suṇanti ca

Some had gotten up; all had,

they knew; they were in doubt,

“It’s allowable or...” they were anxious,

knowing, seeing, and they heard.

āvāsikena āgantukā

cātupaṇṇaraso puna

pāṭipado paṇṇaraso

liṅgasaṁvāsakā ubho

Incomers with residents,

fourth- or fifteenth, and again,

the first day, the fifteenth,

traces, affiliations, both.

pārivāsānuposatho

aññatra saṅghasamaggiyā

ete vibhattā uddānā

vatthuvibhūtakāraṇāti.

A ‘stale’ (giving of purity),

a non-Uposatha day

unless for Saṅgha-unification.

These summaries are analyzed

for clarifying the cases.