1. The instruction to gather together 1. Sannipātānujānana

At one time the Buddha was staying on the Vulture Peak at Rājagaha. Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. At that time, on the fourteenth, fifteenth, and eighth day of the lunar half-month, the wanderers of other religions gathered and gave teachings. Tena kho pana samayena aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti. People went to listen to those teachings, Te manussā upasaṅkamanti dhammassavanāya. and they acquired affection for and confidence in those wanderers. And the wanderers gained supporters. Te labhanti aññatitthiyesu paribbājakesu pemaṁ, labhanti pasādaṁ, labhanti aññatitthiyā paribbājakā pakkhaṁ.

Then, when King Seniya Bimbisāra of Magadha was reflecting in private, Atha kho rañño māgadhassa seniyassa bimbisārassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—he considered this “etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti. Te manussā upasaṅkamanti dhammassavanāya. Te labhanti aññatitthiyesu paribbājakesu pemaṁ, labhanti pasādaṁ, labhanti aññatitthiyā paribbājakā pakkhaṁ. and thought, “Why don’t the venerables, too, gather on the fourteenth, fifteenth, and eighth day of the half-month?” Yannūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyun”ti.

He then went to the Buddha, bowed, sat down, Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him what he had thought, Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṁ etadavoca—“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ‘etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti. Te manussā upasaṅkamanti dhammassavanāya. Te labhanti aññatitthiyesu paribbājakesu pemaṁ, labhanti pasādaṁ, labhanti aññatitthiyā paribbājakā pakkhaṁ. Yannūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyun’ti. adding, “It would be good, sir, if the venerables, too, gathered on the fourteenth, fifteenth, and eighth day of the half-month.” Sādhu, bhante, ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyun”ti. The Buddha then instructed, inspired, and gladdened him with a teaching. Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. When the Buddha had finished, the king got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You should gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month.” “anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitun”ti.

When the monks heard about Tena kho pana samayena bhikkhū—the Buddha’s instruction, “bhagavatā anuññātā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitun”ti—they started gathering on those days. cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdanti. People came to hear a teaching, but the monks sat in silence. Te manussā upasaṅkamanti dhammassavanāya. The people complained and criticized them, Te ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics gather on the fourteenth, fifteenth, and eighth day of the half-month, but then sit in silence like dumb pigs? “kathañhi nāma samaṇā sakyaputtiyā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdissanti, seyyathāpi mūgasūkarā. Shouldn’t they give a teaching when they gather together?” Nanu nāma sannipatitehi dhammo bhāsitabbo”ti. The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… Soon afterwards the Buddha gave a teaching and addressed the monks: atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“When you gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month, you should give a teaching.” “anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsitun”ti.

2. The instruction to recite the Monastic Code 2. Pātimokkhuddesānujānana

While the Buddha was reflecting in private, he thought, Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Why don’t I instruct the monks to recite a monastic code, consisting of those training rules that I have laid down for them? “yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni, tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ. That would be their procedure for the observance day.” So nesaṁ bhavissati uposathakamman”ti. In the evening, when the Buddha had come out from seclusion, he gave a teaching and addressed the monks. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—He told them what he had thought, adding: “idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ‘yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni, tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ. So nesaṁ bhavissati uposathakamman’ti.

“You should recite the Monastic Code. Anujānāmi, bhikkhave, pātimokkhaṁ uddisituṁ.

And you should do it like this. Evañca pana, bhikkhave, uddisitabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

When they heard Tena kho pana samayena bhikkhū—that the Buddha required the recitation of the Monastic Code, “bhagavatā pātimokkhuddeso anuññāto”ti—some monks recited it daily. devasikaṁ pātimokkhaṁ uddisanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code every day. “Na, bhikkhave, devasikaṁ pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. You should recite the Monastic Code on the observance day.” Anujānāmi, bhikkhave, uposathe pātimokkhaṁ uddisitun”ti.

When they heard Tena kho pana samayena bhikkhū—that the Buddha required the recitation of the Monastic Code on the observance day, “bhagavatā uposathe pātimokkhuddeso anuññāto”ti—some monks recited it three times per half-month: on the fourteenth, fifteenth, and eighth day. pakkhassa tikkhattuṁ pātimokkhaṁ uddisanti, cātuddase pannarase aṭṭhamiyā ca pakkhassa. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code three times per lunar half-month. “Na, bhikkhave, pakkhassa tikkhattuṁ pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. You should recite the Monastic Code once every lunar half-month: on the fourteenth or the fifteenth day.” Anujānāmi, bhikkhave, sakiṁ pakkhassa cātuddase vā pannarase vā pātimokkhaṁ uddisitun”ti.

On one occasion the monks from the group of six recited the Monastic Code separately, each to his own followers. Tena kho pana samayena chabbaggiyā bhikkhū yathāparisāya pātimokkhaṁ uddisanti sakāya sakāya parisāya. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code separately, each to your own followers. “Na, bhikkhave, yathāparisāya pātimokkhaṁ uddisitabbaṁ sakāya sakāya parisāya. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. You should do the observance-day procedure in a complete assembly.” Anujānāmi, bhikkhave, samaggānaṁ uposathakamman”ti.

When they knew Atha kho bhikkhūnaṁ etadahosi—that the Buddha had laid down a rule “bhagavatā paññattaṁ—that the observance-day procedure should be done in a complete assembly, ‘samaggānaṁ uposathakamman’ti. the monks thought, “How far does a complete assembly extend? As far as one monastery or as far as the entire earth?” Kittāvatā nu kho sāmaggī hoti, yāvatā ekāvāso, udāhu sabbā pathavī”ti? Bhagavato etamatthaṁ ārocesuṁ.

“A complete assembly extends as far as one monastery.” “Anujānāmi, bhikkhave, ettāvatā sāmaggī yāvatā ekāvāso”ti.

3. Mahākappina 3. Mahākappinavatthu

At that time Venerable Mahākappina was staying at Rājagaha in the deer park at Maddakucchi. Tena kho pana samayena āyasmā mahākappino rājagahe viharati maddakucchimhi migadāye. On one occasion, while reflecting in private, he thought, Atha kho āyasmato mahākappinassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Should I go to the observance-day ceremony? Should I go to the legal procedures of the Sangha? Regardless, I’ve reached the highest purity.” “gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ, gaccheyyaṁ vāhaṁ saṅghakammaṁ na vā gaccheyyaṁ, atha khvāhaṁ visuddho paramāya visuddhiyā”ti?

The Buddha read his mind. Atha kho bhagavā āyasmato mahākappinassa cetasā cetoparivitakkamaññāya—Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the Vulture Peak and reappeared in front of Mahākappina, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gijjhakūṭe pabbate antarahito maddakucchimhi migadāye āyasmato mahākappinassa sammukhe pāturahosi. where he sat down on the prepared seat. Nisīdi bhagavā paññatte āsane. Mahākappina bowed and sat down, Āyasmāpi kho mahākappino bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and the Buddha said to him: Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākappinaṁ bhagavā etadavoca—

“Isn’t it the case, Kappina, “nanu te, kappina, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—that you were wondering whether or not you should go to the observance day and the legal procedures of the Sangha?” gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ, gaccheyyaṁ vāhaṁ saṅghakammaṁ na vā gaccheyyaṁ, atha khvāhaṁ visuddho paramāya visuddhiyā”ti?

“Yes, venerable sir.” “Evaṁ, bhante”.

“If you brahmins don’t honor and revere the observance day, then who will? “Tumhe ce brāhmaṇā uposathaṁ na sakkarissatha na garukarissatha na mānessatha na pūjessatha, atha ko carahi uposathaṁ sakkarissati garukarissati mānessati pūjessati? Go to the observance day, brahmin, Gaccha tvaṁ, brāhmaṇa, uposathaṁ, mā no agamāsi. and go to the legal procedures of the Sangha.” Gaccha tvaṁ saṅghakammaṁ, mā no agamāsī”ti.

“Yes.” “Evaṁ, bhante”ti kho āyasmā mahākappino bhagavato paccassosi.

The Buddha instructed, inspired, and gladdened him with a teaching. Atha kho bhagavā āyasmantaṁ mahākappinaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā—Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from Mahākappina’s presence and reappeared on the Vulture Peak. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—maddakucchimhi migadāye āyasmato mahākappinassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi.

4. The allowance for monastery zones 4. Sīmānujānana

When they knew Atha kho bhikkhūnaṁ etadahosi—that the Buddha had laid down a rule “bhagavatā paññattaṁ—that a complete assembly extends as far as one monastery, the monks thought, “How far does a single monastery extend?” ‘ettāvatā sāmaggī yāvatā ekāvāso’ti, kittāvatā nu kho ekāvāso hotī”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to establish a monastery zone. “Anujānāmi, bhikkhave, sīmaṁ sammannituṁ.

And it should be established like this. Evañca pana, bhikkhave, sammannitabbā—First you should announce the zone markers: paṭhamaṁ nimittā kittetabbā—a hill, a rock, a forest grove, a tree, a path, an anthill, a river, a lake. pabbatanimittaṁ, pāsāṇanimittaṁ, vananimittaṁ, rukkhanimittaṁ, magganimittaṁ, vammikanimittaṁ, nadīnimittaṁ, udakanimittaṁ. Then a competent and capable monk should inform the Sangha: Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

When they heard Tena kho pana samayena chabbaggiyā bhikkhū—that the Buddha had made an allowance to establish a monastery zone, “bhagavatā sīmāsammuti anuññātā”ti—the monks from the group of six established zones that were too large: 50, 65, and even 80 kilometers across. atimahatiyo sīmāyo sammannanti, catuyojanikāpi pañcayojanikāpi chayojanikāpi. Monks coming to the observance-day ceremony arrived while the Monastic Code was being recited or just after, and they had to stop overnight while on the way. Bhikkhū uposathaṁ āgacchantā uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti, antarāpi parivasanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t establish a monastery zone that is too large, whether 50, 65, or 80 kilometers across. “Na, bhikkhave, atimahatī sīmā sammannitabbā, catuyojanikā vā pañcayojanikā vā chayojanikā vā. If you do, you commit an offense of wrong conduct. Yo sammanneyya, āpatti dukkaṭassa. You should establish a monastery zone that is 40 kilometers across at the most.” Anujānāmi, bhikkhave, tiyojanaparamaṁ sīmaṁ sammannitun”ti.

At one time the monks from the group of six had established a zone that crossed a river. Tena kho pana samayena chabbaggiyā bhikkhū nadīpārasīmaṁ sammannanti. Monks on their way to the observance-day ceremony were swept away by the current, as were their bowls and robes. Uposathaṁ āgacchantā bhikkhūpi vuyhanti, pattāpi vuyhanti, cīvarānipi vuyhanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t establish a monastery zone that crosses a river. “Na, bhikkhave, nadīpārasīmā sammannitabbā. If you do, you commit an offense of wrong conduct. Yo sammanneyya, āpatti dukkaṭassa. I allow you to establish a monastery zone that crosses a river only if there is a permanent bridge or ferry connection.” Anujānāmi, bhikkhave, yatthassa dhuvanāvā vā dhuvasetu vā, evarūpaṁ nadīpārasīmaṁ sammannitun”ti.

5. Discussion of the observance-day hall 5. Uposathāgārakathā

At that time the monks recited the Monastic Code in one yard after another without making a prior arrangement. Tena kho pana samayena bhikkhū anupariveṇiyaṁ pātimokkhaṁ uddisanti asaṅketena. Newly-arrived monks did not know Āgantukā bhikkhū na jānanti—where the observance-day ceremony was to be held. “kattha vā ajjuposatho karīyissatī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code in one yard after another without making a prior arrangement. “Na, bhikkhave, anupariveṇiyaṁ pātimokkhaṁ uddisitabbaṁ asaṅketena. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. I allow you to designate an observance-day hall—whether a dwelling, a stilt house, or a cave—for the observance-day ceremony. Anujānāmi, bhikkhave, uposathāgāraṁ sammannitvā uposathaṁ kātuṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.

And it should be designated like this. Evañca pana, bhikkhave, sammannitabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Soon afterwards in a certain monastery, they designated two different observance-day halls. Tena kho pana samayena aññatarasmiṁ āvāse dve uposathāgārāni sammatāni honti. Monks gathered in both places, Bhikkhū ubhayattha sannipatanti—each group thinking, “The observance-day ceremony will be done here.” “idha uposatho karīyissati, idha uposatho karīyissatī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t designate two different observance-day halls within the same monastery. “Na, bhikkhave, ekasmiṁ āvāse dve uposathāgārāni sammannitabbāni. If you do, you commit an offense of wrong conduct. Yo sammanneyya, āpatti dukkaṭassa. You should abolish one of them and do the observance-day ceremony in one place. Anujānāmi, bhikkhave, ekaṁ samūhanitvā ekattha uposathaṁ kātuṁ.

And it should be abolished like this. Evañca pana, bhikkhave, samūhantabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

6. The allowance for an observance-day forecourt 6. Uposathappamukhānujānana

At one time in a certain monastery, they had designated an observance-day hall that was too small. On the observance day a large sangha of monks gathered there. Tena kho pana samayena aññatarasmiṁ āvāse atikhuddakaṁ uposathāgāraṁ sammataṁ hoti, tadahuposathe mahābhikkhusaṅgho sannipatito hoti. Some monks listened to the recitation of the Monastic Code while sitting outside the designated area. Bhikkhū asammatāya bhūmiyā nisinnā pātimokkhaṁ assosuṁ. Knowing Atha kho tesaṁ bhikkhūnaṁ etadahosi—that the Buddha had laid down a rule “bhagavatā paññattaṁ—that the observance-day ceremony should be done after designating an observance-day hall, they wondered, “Have we done the observance-day ceremony or not?” ‘uposathāgāraṁ sammannitvā uposatho kātabbo’ti, mayañcamhā asammatāya bhūmiyā nisinnā pātimokkhaṁ assumhā, kato nu kho amhākaṁ uposatho, akato nu kho”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Whether you listen to the recitation of the Monastic Code while seated within or outside the designated area, in either case you have done the observance-day ceremony. “Sammatāya vā, bhikkhave, bhūmiyā nisinnā asammatāya vā yato pātimokkhaṁ suṇāti, katovassa uposatho.

Still, the Sangha may designate an observance-day forecourt as large as it likes. Tena hi, bhikkhave, saṅgho yāva mahantaṁ uposathappamukhaṁ ākaṅkhati, tāva mahantaṁ uposathappamukhaṁ sammannatu.

And it should be designated like this. Evañca pana, bhikkhave, sammannitabbaṁ. First the markers should be announced. Paṭhamaṁ nimittā kittetabbā. Then a competent and capable monk should inform the Sangha: Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

On one occasion, on the observance day in a certain monastery, the junior monks had gathered first. Thinking, Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe navakā bhikkhū paṭhamataraṁ sannipatitvā—“There’s no point in being here before the senior monks arrive,” “na tāva therā āgacchantī”ti—they left. pakkamiṁsu. As a consequence, the observance-day ceremony was done at the wrong time. Uposatho vikāle ahosi. Bhagavato etamatthaṁ ārocesuṁ.

“On the observance day, the senior monks should gather first.” “Anujānāmi, bhikkhave, tadahuposathe therehi bhikkhūhi paṭhamataraṁ sannipatitun”ti.

At that time at Rājagaha, there was a number of monasteries within the same monastery zone. Tena kho pana samayena rājagahe sambahulā āvāsā samānasīmā honti. The monks argued Tattha bhikkhū vivadanti—about where the observance-day ceremony should be done. “amhākaṁ āvāse uposatho karīyatu, amhākaṁ āvāse uposatho karīyatū”ti. Bhagavato etamatthaṁ ārocesuṁ.

“When there are a number of monasteries within the same zone “Idha pana, bhikkhave, sambahulā āvāsā samānasīmā honti. and the monks are arguing Tattha bhikkhū vivadanti—about where the observance-day ceremony should be done, ‘amhākaṁ āvāse uposatho karīyatu, amhākaṁ āvāse uposatho karīyatū’ti. they should all gather in one place and do the observance-day ceremony there. Tehi, bhikkhave, bhikkhūhi sabbeheva ekajjhaṁ sannipatitvā uposatho kātabbo. Or they should gather wherever the most senior monk is staying. Yattha vā pana thero bhikkhu viharati, tattha sannipatitvā uposatho kātabbo, You shouldn’t do the observance-day ceremony with an incomplete sangha. na tveva vaggena saṅghena uposatho kātabbo. If you do, you commit an offense of wrong conduct.” Yo kareyya, āpatti dukkaṭassā”ti.

7. The allowance for a may-stay-apart zone 7. Avippavāsasīmānujānana

On one occasion Venerable Mahākassapa was coming from Andhakavinda to Rājagaha for the observance-day ceremony. As he was crossing a river on the way, he briefly got carried away by the current and his robes got wet. Tena kho pana samayena āyasmā mahākassapo andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manaṁ vūḷho ahosi, cīvarānissa allāni. The monks asked him Bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ—why his robes were wet, “kissa te, āvuso, cīvarāni allānī”ti? and he told them what had happened. “Idhāhaṁ, āvuso, andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manamhi vūḷho. Tena me cīvarāni allānī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“When the Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together, the Sangha may designate this same zone as a may-stay-apart-from-the-three-robes area. “Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu.

And it should be designated like this. Evañca pana, bhikkhave, sammannitabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

When they heard that the Buddha had allowed the designation of a may-stay-apart-from-the-three-robes area, monks stored their robes in inhabited areas. Tena kho pana samayena bhikkhū bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipanti. Their robes were lost, burned, and eaten by rats. Tāni cīvarāni nassantipi ḍayhantipi undūrehipi khajjanti. As a consequence, they had shabby robes. Bhikkhū duccoḷā honti lūkhacīvarā. Other monks asked them why, Bhikkhū evamāhaṁsu—“kissa tumhe, āvuso, duccoḷā lūkhacīvarā”ti? and they told them what had happened. “Idha mayaṁ, āvuso, bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipimhā. Tāni cīvarāni naṭṭhānipi daḍḍhānipi, undūrehipi khāyitāni, tena mayaṁ duccoḷā lūkhacīvarā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“When the Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together, the Sangha may designate this same zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. “Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu, ṭhapetvā gāmañca gāmūpacārañca.

And it should be designated like this. Evañca pana, bhikkhave, sammannitabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

8. The abolishing of monastery zones 8. Sīmāsamūhanana

“Monks, when you’re establishing a monastery zone, the zone that defines who belongs to the same community should be established first. Afterwards you may designate the may-stay-apart-from-the-three-robes area. “Sīmaṁ, bhikkhave, sammannantena paṭhamaṁ samānasaṁvāsasīmā sammannitabbā, pacchā ticīvarena avippavāso sammannitabbo. And when you’re abolishing a monastery zone, the may-stay-apart-from-the-three-robes area should be abolished first. Afterwards you may abolish the zone that defines who belongs to the same community. Sīmaṁ, bhikkhave, samūhanantena paṭhamaṁ ticīvarena avippavāso samūhantabbo, pacchā samānasaṁvāsasīmā samūhantabbā.

And this how a may-stay-apart-from-the-three-robes area should be abolished. Evañca pana, bhikkhave, ticīvarena avippavāso samūhantabbo. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

And a monastery zone should be abolished like this. Evañca pana, bhikkhave, sīmā samūhantabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

9. Zones of inhabited areas, etc. 9. Gāmasīmādi

“There are monks who live supported by inhabited areas where no monastery zone has been established. In these cases, the zone of the inhabited area defines who belongs to the same community and who should do the observance-day ceremony together. “Asammatāya, bhikkhave, sīmāya aṭṭhapitāya, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharati, yā tassa vā gāmassa gāmasīmā, nigamassa vā nigamasīmā, ayaṁ tattha samānasaṁvāsā ekuposathā. If it is an uninhabited area in the wilderness, a distance of 80 meters on all sides defines who belongs to the same community and who should do the observance-day ceremony together. Agāmake ce, bhikkhave, araññe samantā sattabbhantarā, ayaṁ tattha samānasaṁvāsā ekuposathā. A whole river, Sabbā, bhikkhave, nadī asīmā; a whole ocean, sabbo samuddo asīmo; or a whole lake cannot be a monastery zone in its own right. sabbo jātassaro asīmo. In a river, in the ocean, and in a lake, the zone that defines who belongs to the same community and who should do the observance-day ceremony together is the distance an average man can splash water in all directions.” Nadiyā vā, bhikkhave, samudde vā jātassare vā yaṁ majjhimassa purisassa samantā udakukkhepā, ayaṁ tattha samānasaṁvāsā ekuposathā”ti.

At one time the monks from the group of six established a monastery zone that overlapped with an existing monastery zone. Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ sambhindanti. Bhagavato etamatthaṁ ārocesuṁ.

“The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand. “Yesaṁ, bhikkhave, sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ. The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand. Yesaṁ, bhikkhave, sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ. You shouldn’t establish a monastery zone that overlaps with an existing monastery zone. Na, bhikkhave, sīmāya sīmā sambhinditabbā. If you do, you commit an offense of wrong conduct.” Yo sambhindeyya, āpatti dukkaṭassā”ti.

At one time the monks from the group of six established a monastery zone that enclosed one existing monastery zone within it. Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ ajjhottharanti. Bhagavato etamatthaṁ ārocesuṁ.

“The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand. “Yesaṁ, bhikkhave, sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ. The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand. Yesaṁ, bhikkhave, sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ. You shouldn’t establish a monastery zone that encloses an existing monastery zone. Na, bhikkhave, sīmāya sīmā ajjhottharitabbā. If you do, you commit an offense of wrong conduct. Yo ajjhotthareyya, āpatti dukkaṭassāti.

When you establish a monastery zone, you should leave a gap to any existing monastery zone.” Anujānāmi, bhikkhave, sīmaṁ sammannantena sīmantarikaṁ ṭhapetvā sīmaṁ sammannitun”ti.

10. Breach of the observance-day ceremony, etc. 10. Uposathabhedādi

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“How many observance days are there?” “kati nu kho uposathā”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“There are two observance days: the fourteenth and the fifteenth day of the lunar half-month.” “Dveme, bhikkhave, uposathā— cātuddasiko ca pannarasiko ca. Ime kho, bhikkhave, dve uposathā”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“How many kinds of observance-day procedures are there?” “kati nu kho uposathakammānī”ti? Bhagavato etamatthaṁ ārocesuṁ.

“There are these four kinds: “Cattārimāni, bhikkhave, uposathakammāni—

1. The observance-day procedure that is illegitimate and has an incomplete assembly. adhammena vaggaṁ uposathakammaṁ,
2. The observance-day procedure that is illegitimate but has a complete assembly. adhammena samaggaṁ uposathakammaṁ,
3. The observance-day procedure that is legitimate but has an incomplete assembly. dhammena vaggaṁ uposathakammaṁ,
4. The observance-day procedure that is legitimate and has a complete assembly. dhammena samaggaṁ uposathakammanti.

The first, Tatra, bhikkhave, yadidaṁ adhammena vaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ. Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ. second, Tatra, bhikkhave, yadidaṁ adhammena samaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ. Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ. and third of these shouldn’t be done; Tatra, bhikkhave, yadidaṁ dhammena vaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ. I haven’t allowed such procedures. Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ. The fourth should be done; I have allowed such procedures. Tatra, bhikkhave, yadidaṁ dhammena samaggaṁ uposathakammaṁ, evarūpaṁ, bhikkhave, uposathakammaṁ kātabbaṁ, evarūpañca mayā uposathakammaṁ anuññātaṁ. Therefore, monks, you should train like this: ‘We will do observance-day procedures that are legitimate and have a complete assembly.’” Tasmātiha, bhikkhave, evarūpaṁ uposathakammaṁ karissāma yadidaṁ dhammena samagganti—evañhi vo, bhikkhave, sikkhitabban”ti.

11. The recitation of the Monastic Code in brief, etc. 11. Saṅkhittena pātimokkhuddesādi

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“How many ways are there of reciting the Monastic Code?” “kati nu kho pātimokkhuddesā”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“There are these five ways of reciting the Monastic Code: “Pañcime, bhikkhave, pātimokkhuddesā.

1. After reciting the introduction, the rest is announced as if heard. Nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ. This is the first way. Ayaṁ paṭhamo pātimokkhuddeso.
2. After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard. Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ. This is the second way. Ayaṁ dutiyo pātimokkhuddeso.
3. After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard. Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ. This is the third way. Ayaṁ tatiyo pātimokkhuddeso.
4. After reciting the introduction, the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest is announced as if heard. Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ. This is the fourth way. Ayaṁ catuttho pātimokkhuddeso.
5. In full is the fifth.” Vitthāreneva pañcamo.

Ime kho, bhikkhave, pañca pātimokkhuddesā”ti.

When they heard Tena kho pana samayena bhikkhū—that the Buddha had allowed the recitation of the Monastic Code in brief, “bhagavatā saṅkhittena pātimokkhuddeso anuññāto”ti—some monks recited it in brief all the time. sabbakālaṁ saṅkhittena pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code in brief. “Na, bhikkhave, saṅkhittena pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo uddiseyya, āpatti dukkaṭassā”ti.

At that time, on the observance day in a certain monastery in the Kosalan country, there was a threat from primitive tribes. Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahuposathe savarabhayaṁ ahosi. The monks were unable to recite the Monastic Code in full. Bhikkhū nāsakkhiṁsu vitthārena pātimokkhaṁ uddisituṁ. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to recite the Monastic Code in brief when there are threats.” “Anujānāmi, bhikkhave, sati antarāye saṅkhittena pātimokkhaṁ uddisitun”ti.

The monks from the group of six recited the Monastic Code in brief even when there were no threats. Tena kho pana samayena chabbaggiyā bhikkhū asatipi antarāye saṅkhittena pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code in brief when there are no threats. “Na, bhikkhave, asati antarāye saṅkhittena pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. I allow you to recite the Monastic Code in brief when there are any of these threats: Anujānāmi, bhikkhave, sati antarāye saṅkhittena pātimokkhaṁ uddisituṁ. Tatrime antarāyā—a threat from kings, bandits, fire, floods, people, spirits, predatory animals, or creeping animals, or a threat to life, or a threat to the monastic life.” rājantarāyo, corantarāyo, agyantarāyo, udakantarāyo, manussantarāyo, amanussantarāyo, vāḷantarāyo, sarīsapantarāyo, jīvitantarāyo, brahmacariyantarāyoti. Anujānāmi, bhikkhave, evarūpesu antarāyesu saṅkhittena pātimokkhaṁ uddisituṁ, asati antarāye vitthārenā”ti.

On one occasion the monks from the group of six gave a teaching in the midst of the Sangha without being asked. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā dhammaṁ bhāsanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t give a teaching in the midst of the Sangha without being asked. “Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena dhammo bhāsitabbo. If you do, you commit an offense of wrong conduct. Yo bhāseyya, āpatti dukkaṭassa. I allow the most senior monk either to give a teaching himself or to ask someone else.” Anujānāmi, bhikkhave, therena bhikkhunā sāmaṁ vā dhammaṁ bhāsituṁ paraṁ vā ajjhesitun”ti.

12. Discussion of questioning on the Monastic Law 12. Vinayapucchanakathā

On one occasion the monks from the group of six questioned others on the Monastic Law in the midst of the Sangha without being approved. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ pucchanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t question others on the Monastic Law in the midst of the Sangha without being approved. “Na, bhikkhave, saṅghamajjhe asammatena vinayo pucchitabbo. If you do, you commit an offense of wrong conduct. Yo puccheyya, āpatti dukkaṭassa. I allow you to question others on the Monastic Law in the midst of the Sangha after being approved. Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṁ pucchituṁ.

And it should be done like this. Evañca pana, bhikkhave, sammannitabbo—One is either approved through oneself or through someone else. attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo. How is one approved through oneself? Kathañca attanāva attānaṁ sammannitabbaṁ? A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Evaṁ attanāva attānaṁ sammannitabbaṁ.

And how is one approved through someone else? Kathañca parena paro sammannitabbo? A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Evaṁ parena paro sammannitabbo”ti.

Soon good monks asked questions on the Monastic Law in the midst of the Sangha after being approved. Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ pucchanti. The monks from the group of six became angry and bitter, and they made threats of violence. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ.

“The monk who has been approved should first survey the gathering and evaluate the individuals, and then ask questions on the Monastic Law in the midst of the Sangha.” “Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ pucchitun”ti.

13. Discussion of replying to questions on the Monastic Law 13. Vinayavissajjanakathā

On one occasion the monks from the group of six replied to questions on the Monastic Law in the midst of the Sangha without being approved. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ vissajjenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t reply to questions on the Monastic Law in the midst of the Sangha without being approved. “Na, bhikkhave, saṅghamajjhe asammatena vinayo vissajjetabbo. If you do, you commit an offense of wrong conduct. Yo vissajjeyya, āpatti dukkaṭassa. I allow you to reply to questions on the Monastic Law in the midst of the Sangha after being approved. Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṁ vissajjetuṁ.

And it should be done like this. Evañca pana, bhikkhave, sammannitabbaṁ. One is either approved through oneself or through someone else. Attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.

How is one approved through oneself? Kathañca attanāva attānaṁ sammannitabbaṁ? A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Evaṁ attanāva attānaṁ sammannitabbaṁ.

And how is one approved through someone else? Kathañca parena paro sammannitabbo? A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Evaṁ parena paro sammannitabbo”ti.

Soon good monks replied to questions on the Monastic Law in the midst of the Sangha after being approved. Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ vissajjenti. The monks from the group of six became angry and bitter, and they made threats of violence. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ.

“The monk who has been approved should first survey the gathering and evaluate the individuals, and then reply to questions on the Monastic Law in the midst of the Sangha.” “Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ vissajjetun”ti.

14. Discussion of accusing 14. Codanākathā

At one time the monks from the group of six accused a monk of an offense without first getting his permission to do so. Tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṁ bhikkhuṁ āpattiyā codenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t accuse a monk of an offense without first getting his permission. “Na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo. If you do, you commit an offense of wrong conduct. Yo codeyya, āpatti dukkaṭassa. You should only accuse someone of an offense after getting their permission: Anujānāmi, bhikkhave, okāsaṁ kārāpetvā āpattiyā codetuṁ—‘I wish to speak to you, venerable, please give me permission.’” karotu āyasmā okāsaṁ, ahaṁ taṁ vattukāmo”ti.

Soon, after getting their permission, good monks accused the monks from the group of six of an offense. Tena kho pana samayena pesalā bhikkhū chabbaggiye bhikkhū okāsaṁ kārāpetvā āpattiyā codenti. The monks from the group of six became angry and bitter, and they made threats of violence. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ.

“Even when you have their permission, you should first evaluate the individual and then accuse them of an offense.” “Anujānāmi, bhikkhave, katepi okāse puggalaṁ tulayitvā āpattiyā codetun”ti.

At this time the monks from the group of six—thinking to act before the good monks asked them for permission, but having no reason for doing so—got permission from pure monks who had not committed any offenses. Tena kho pana samayena chabbaggiyā bhikkhū—“puramhākaṁ pesalā bhikkhū okāsaṁ kārāpentī”ti—paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāsaṁ kārāpenti. Bhagavato etamatthaṁ ārocesuṁ.

“When there is no reason for doing so, you shouldn’t get permission from pure monks who haven’t committed any offenses. “Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāso kārāpetabbo. If you do, you commit an offense of wrong conduct. Yo kārāpeyya, āpatti dukkaṭassa. And you should give permission only after evaluating the individual.” Anujānāmi, bhikkhave, puggalaṁ tulayitvā okāsaṁ kātun”ti.

15. Objecting to an illegitimate legal procedure, etc. 15. Adhammakammapaṭikkosanādi

On one occasion the monks from the group of six did an illegitimate legal procedure in the midst of the Sangha. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṁ karonti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t do illegitimate legal procedures. “Na, bhikkhave, adhammakammaṁ kātabbaṁ. If you do, you commit an offense of wrong conduct.” Yo kareyya, āpatti dukkaṭassāti.

They still did illegitimate procedures. Karontiyeva adhammakammaṁ. Bhagavato etamatthaṁ ārocesuṁ.

“You should object when an illegitimate legal procedure is being done.” Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositun”ti.

Soon afterwards good monks objected when the monks from the group of six did an illegitimate procedure. Tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti. The monks from the group of six became angry and bitter, and they made threats of violence. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ.

“I also allow you to state your view.” “Anujānāmi, bhikkhave, diṭṭhimpi āvikātunti.

They did. Tesaṁyeva santike diṭṭhiṁ āvikaronti. Once again the monks from the group of six became angry and bitter, making threats of violence. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ.

“A group of four or five should object, a group of two or three may state their view, and a single person may make a silent determination: Anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṁ, dvīhi tīhi diṭṭhiṁ āvikātuṁ, ekena adhiṭṭhātuṁ—‘I don’t approve of this.’” ‘na metaṁ khamatī’”ti.

On one occasion when the monks from the group of six were reciting the Monastic Code in the midst of the Sangha, they deliberately made themselves inaudible. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe pātimokkhaṁ uddisamānā sañcicca na sāventi. Bhagavato etamatthaṁ ārocesuṁ.

“When reciting the Monastic Code, you shouldn’t deliberately make yourselves inaudible. “ Na, bhikkhave, pātimokkhuddesakena sañcicca na sāvetabbaṁ. If you do, you commit an offense of wrong conduct.” Yo na sāveyya, āpatti dukkaṭassā”ti.

At one time Venerable Udāyī was the Sangha’s reciter of the Monastic Code, but he had a hoarse voice. Tena kho pana samayena āyasmā udāyī saṅghassa pātimokkhuddesako hoti kākassarako. He knew Atha kho āyasmato udāyissa etadahosi—that the Buddha had laid down a rule “bhagavatā paññattaṁ—that the reciters of the Monastic Code should make themselves heard, and he thought, ‘I have a hoarse voice. What should I do?’ ‘pātimokkhuddesakena sāvetabban’ti, ahañcamhi kākassarako, kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The reciter of the Monastic Code should make an effort “Anujānāmi, bhikkhave, pātimokkhuddesakena vāyamituṁ—to be heard. ‘kathaṁ sāveyyan’ti. If you make an effort, there’s no offense.” Vāyamantassa anāpattī”ti.

On one occasion Devadatta recited the Monastic Code in a gathering that included lay people. Tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṁ uddisati. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code in a gathering that includes lay people. “Na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo uddiseyya, āpatti dukkaṭassā”ti.

On one occasion the monks from the group of six recited the Monastic Code in the midst of the Sangha without being asked. Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t recite the Monastic Code in the midst of the Sangha without first being asked to do so. “Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. The most senior monk should be in charge of the recitation of the Monastic Code.” Anujānāmi, bhikkhave, therādhikaṁ pātimokkhan”ti.

The first section for recitation on monastics of other religions is finished. Aññatitthiyabhāṇavāro niṭṭhito paṭhamo.

16. Requesting the recitation of the Monastic Code, etc. 16. Pātimokkhuddesakaajjhesanādi

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Codanāvatthu. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena codanāvatthu tena cārikaṁ pakkāmi. When he eventually arrived, he stayed there. Anupubbena cārikaṁ caramāno yena codanāvatthu tadavasari.

At that time a number of monks were staying in a certain monastery Tena kho pana samayena aññatarasmiṁ āvāse sambahulā bhikkhū viharanti. where the most senior monk was ignorant and incompetent. Tattha thero bhikkhu bālo hoti abyatto. He did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. So na jānāti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. The other monks knew Atha kho tesaṁ bhikkhūnaṁ etadahosi—that the Buddha had laid down a rule “bhagavatā paññattaṁ—that the most senior monk should be in charge of the recitation of the Monastic Code, ‘therādhikaṁ pātimokkhan’ti, ayañca amhākaṁ thero bālo abyatto, na jānāti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. and so they wondered what to do. Kathaṁ nu kho amhehi paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“In such a case, a competent and capable monk there should be in charge of the recitation of the Monastic Code.” “Anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo tassādheyyaṁ pātimokkhan”ti.

On one occasion on the observance day, a number of ignorant and incompetent monks were staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. They did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. They requested the most senior monk Te theraṁ ajjhesiṁsu—to recite the Monastic Code, “uddisatu, bhante, thero pātimokkhan”ti. but he replied So evamāha—that he was incapable. “na me, āvuso, vattatī”ti. They made the same request of the second-most Dutiyaṁ theraṁ ajjhesiṁsu—“uddisatu, bhante, thero pātimokkhan”ti. Sopi evamāha—“na me, āvuso, vattatī”ti. and third-most senior monks, Tatiyaṁ theraṁ ajjhesiṁsu—“uddisatu, bhante, thero pātimokkhan”ti. and on both occasions Sopi evamāha—received the same reply. “na me, āvuso, vattatī”ti. They then requested Eteneva upāyena yāva saṅghanavakaṁ ajjhesiṁsu—each monk in turn until they reached the most junior monk. “uddisatu āyasmā pātimokkhan”ti. And they all gave the same reply. Sopi evamāha—“na me, bhante, vattatī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“When all the monks in a monastery are ignorant and incompetent, “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. and none of them is able to recite the Monastic Code, Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Te theraṁ ajjhesanti—‘uddisatu, bhante, thero pātimokkhan’ti. So evaṁ vadeti—‘na me, āvuso, vattatī’ti. Dutiyaṁ theraṁ ajjhesanti—‘uddisatu, bhante, thero pātimokkhan’ti. Sopi evaṁ vadeti—‘na me, āvuso, vattatī’ti. Tatiyaṁ theraṁ ajjhesanti—‘uddisatu, bhante, thero pātimokkhan’ti. Sopi evaṁ vadeti—‘na me, āvuso, vattatī’ti. Eteneva upāyena yāva saṅghanavakaṁ ajjhesanti—‘uddisatu āyasmā pātimokkhan’ti. Sopi evaṁ vadeti—‘na me, bhante, vattatī’ti. they should straightaway send a monk to a neighboring monastery Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—to learn the Monastic Code, either in brief or in full.” gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvāna āgacchāhī”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who is responsible for sending someone?” “kena nu kho pāhetabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The most senior monk should tell a junior monk to go.” “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.

Although told by the senior monk, the junior monks did not go. Therena āṇattā navā bhikkhū na gacchanti. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk isn’t sick and he’s told by the most senior monk to go, he should go. “Na, bhikkhave, therena āṇattena agilānena na gantabbaṁ. If he doesn’t, he commits an offense of wrong conduct.” Yo na gaccheyya, āpatti dukkaṭassā”ti.

17. The instruction to learn the number of the lunar half-month, etc. 17. Pakkhagaṇanādiuggahaṇānujānana

When he had stayed at Codanāvatthu for as long as he liked, the Buddha returned to Rājagaha. Atha kho bhagavā codanāvatthusmiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgañchi.

Then, while the monks were walking for almsfood, people asked them which half-month it was. Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti—“katimī, bhante, pakkhassā”ti? They replied Bhikkhū evamāhaṁsu—that they did not know. “na kho mayaṁ, āvuso, jānāmā”ti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“These Sakyan monastics don’t even know the number of the lunar half-month. So how could they possibly know anything truly useful?” “pakkhagaṇanamattampime samaṇā sakyaputtiyā na jānanti, kiṁ panime aññaṁ kiñci kalyāṇaṁ jānissantī”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should learn the counting of the lunar half-months.” “Anujānāmi, bhikkhave, pakkhagaṇanaṁ uggahetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should learn the counting of the lunar half-months?” “kena nu kho pakkhagaṇanā uggahetabbā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“You should all learn the counting of the lunar half-months.” “Anujānāmi, bhikkhave, sabbeheva pakkhagaṇanaṁ uggahetun”ti.

On another occasion, while the monks were walking for almsfood, people asked them how many monks there were. Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti—“kīvatikā, bhante, bhikkhū”ti? They replied Bhikkhū evamāhaṁsu—that they did not know. “na kho mayaṁ, āvuso, jānāmā”ti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“These Sakyan monastics don’t even know about one another. So how could they possibly know anything truly useful?” “aññamaññampime samaṇā sakyaputtiyā na jānanti, kiṁ panime aññaṁ kiñci kalyāṇaṁ jānissantī”ti? Bhagavato etamatthaṁ ārocesuṁ.

“You should count the monks.” “Anujānāmi, bhikkhave, bhikkhū gaṇetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“When should we count the monks?” “kadā nu kho bhikkhū gaṇetabbā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“You should count the monks on the observance day, either by name or by distributing tickets.” “Anujānāmi, bhikkhave, tadahuposathe nāmaggena vā gaṇetuṁ, salākaṁ vā gāhetun”ti.

On one occasion, monks walked for almsfood in a faraway village, not knowing that it was the observance day. Tena kho pana samayena bhikkhū ajānantā ajjuposathoti dūraṁ gāmaṁ piṇḍāya caranti. They arrived back while the Monastic Code was being recited or even just after. Te uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti. Bhagavato etamatthaṁ ārocesuṁ.

“You should announce, ‘Today is the observance day.’” “Anujānāmi, bhikkhave, ārocetuṁ ‘ajjuposatho’”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should make the announcement?” “kena nu kho ārocetabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The most senior monk should make the announcement early in the morning.” “Anujānāmi, bhikkhave, therena bhikkhunā kālavato ārocetun”ti.

Soon afterwards a certain senior monk forgot to make the announcement early in the morning. Tena kho pana samayena aññataro thero kālavato nassarati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to make the announcement at the mealtime too.” “Anujānāmi, bhikkhave, bhattakālepi ārocetun”ti.

He forgot to make the announcement at the mealtime too. Bhattakālepi nassarati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to make the announcement whenever you remember.” “Anujānāmi, bhikkhave, yaṁ kālaṁ sarati, taṁ kālaṁ ārocetun”ti.

18. The instruction to do the prior duties 18. Pubbakaraṇānujānana

On one occasion in a certain monastery, the observance-day hall was dirty. Tena kho pana samayena aññatarasmiṁ āvāse uposathāgāraṁ uklāpaṁ hoti. Newly-arrived monks complained, Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti—“Why don’t the resident monks sweep the hall?” “kathañhi nāma āvāsikā bhikkhū uposathāgāraṁ na sammajjissantī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should sweep the observance-day hall.” “Anujānāmi, bhikkhave, uposathāgāraṁ sammajjitun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should sweep it?” “kena nu kho uposathāgāraṁ sammajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The most senior monk should tell a junior monk.” “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.

Although told by the senior monk, the junior monks did not sweep. Therena āṇattā navā bhikkhū na sammajjanti. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk isn’t sick and he’s told by the senior monk to sweep, he should sweep. “Na, bhikkhave, therena āṇattena agilānena na sammajjitabbaṁ. If he doesn’t, he commits an offense of wrong conduct.” Yo na sammajjeyya, āpatti dukkaṭassā”ti.

On one occasion no seats were prepared in the observance-day hall. Tena kho pana samayena uposathāgāre āsanaṁ apaññattaṁ hoti. The monks sat on the ground. They became dirty, as did their robes. Bhikkhū chamāyaṁ nisīdanti, gattānipi cīvarānipi paṁsukitāni honti. Bhagavato etamatthaṁ ārocesuṁ.

“You should prepare seats in the observance-day hall.” “Anujānāmi, bhikkhave, uposathāgāre āsanaṁ paññapetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should prepare them?” “kena nu kho uposathāgāre āsanaṁ paññapetabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The most senior monk should tell a junior monk.” “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.

Although told by the senior monk, the junior monks did not prepare them. Therena āṇattā navā bhikkhū na paññapenti. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk isn’t sick and he’s told by the senior monk to prepare the seats, he should do so. “Na, bhikkhave, therena āṇattena agilānena na paññapetabbaṁ. If he doesn’t, he commits an offense of wrong conduct.” Yo na paññapeyya, āpatti dukkaṭassā”ti.

On one occasion there was no lamp in the observance-day hall. Tena kho pana samayena uposathāgāre padīpo na hoti. Because it was dark, the monks stepped on one another and on one another’s robes. Bhikkhū andhakāre kāyampi cīvarampi akkamanti. Bhagavato etamatthaṁ ārocesuṁ.

“You should light a lamp in the observance-day hall.” “Anujānāmi, bhikkhave, uposathāgāre padīpaṁ kātun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should light it?” “kena nu kho uposathāgāre padīpo kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The most senior monk should tell a junior monk.” “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.

Although told by the senior monk, the junior monks did not light a lamp. Therena āṇattā navā bhikkhū na padīpenti. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk isn’t sick and he’s told by the senior monk to light a lamp, he should do so. “Na, bhikkhave, therena āṇattena agilānena na padīpetabbo. If he doesn’t, he commits an offense of wrong conduct.” Yo na padīpeyya, āpatti dukkaṭassā”ti.

On one occasion in a certain monastery, the resident monks didn’t set out water for drinking or water for washing. Tena kho pana samayena aññatarasmiṁ āvāse āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpenti, na paribhojanīyaṁ upaṭṭhāpenti. Newly-arrived monks complained and criticized them, Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti—“Why don’t the resident monks set out water for drinking and water for washing?” “kathañhi nāma āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpessanti, na paribhojanīyaṁ upaṭṭhāpessantī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“You should set out water for drinking and water for washing.” “Anujānāmi, bhikkhave, pānīyaṁ paribhojanīyaṁ upaṭṭhāpetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should do it?” “kena nu kho pānīyaṁ paribhojanīyaṁ upaṭṭhāpetabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The most senior monk should tell a junior monk.” “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.

Although told by the senior monk, the junior monks did not do it. Therena āṇattā navā bhikkhū na upaṭṭhāpenti. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk isn’t sick and he’s told by the senior monk to set them out, he should do so. “Na, bhikkhave, therena āṇattena agilānena na upaṭṭhāpetabbaṁ. If he doesn’t, he commits an offense of wrong conduct.” Yo na upaṭṭhāpeyya, āpatti dukkaṭassā”ti.

19. Those going to a different region, etc. 19. Disaṅgamikādivatthu

On one occasion a number of ignorant and incompetent monks asked permission from their teachers and preceptors to go to a different region. Tena kho pana samayena sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye āpucchiṁsu. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A number of ignorant and incompetent monks might ask their teachers and preceptors for permission to go to a different region. “Idha pana, bhikkhave, sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye āpucchanti. The teachers and preceptors should then ask them Te, bhikkhave, ācariyupajjhāyehi pucchitabbā—where they’re going and who they’re going with. ‘kahaṁ gamissatha, kena saddhiṁ gamissathā’ti? If they’re going with others who are ignorant and incompetent, the teachers and preceptors shouldn’t give them permission. Te ce, bhikkhave, bālā abyattā aññe bāle abyatte apadiseyyuṁ, na, bhikkhave, ācariyupajjhāyehi anujānitabbā. If they do, they commit an offense of wrong conduct. Anujāneyyuñce, āpatti dukkaṭassa.

And if the students go without permission from their teachers and preceptors, they commit an offense of wrong conduct. Te ca, bhikkhave, bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuñce, āpatti dukkaṭassa.

A number of ignorant and incompetent monks may be staying in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse sambahulā bhikkhū viharanti bālā abyattā. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Then a monk arrives who is learned and a master of the tradition; who is an expert on the Teaching, the Monastic Law, and the Key Terms; who is knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.

Those monks should treat that learned monk with kindness. They should assist him and befriend him, and they should attend on him with bath powder, soap, tooth cleaners, and water for rinsing the mouth. Tehi, bhikkhave, bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena. If they don’t look after him in this way, they commit an offense of wrong conduct. No ce saṅgaṇheyyuṁ anuggaṇheyyuṁ upalāpeyyuṁ upaṭṭhāpeyyuṁ cuṇṇena mattikāya dantakaṭṭhena mukhodakena, āpatti dukkaṭassa.

On the observance day, a number of ignorant and incompetent monks may be staying in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. They should straightaway send a monk to a neighboring monastery Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—to learn the Monastic Code, either in brief or in full. ‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti. If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ.

If he’s not, then those monks should all go to a monastery where the monks know about the observance-day ceremony and the observance-day procedure, and about the Monastic Code and its recitation. No ce labhetha, tehi, bhikkhave, bhikkhūhi sabbeheva yattha jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā, so āvāso gantabbo. If they don’t go, they commit an offense of wrong conduct. No ce gaccheyyuṁ, āpatti dukkaṭassa.

A number of ignorant and incompetent monks may be spending the rainy-season residence in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse sambahulā bhikkhū vassaṁ vasanti bālā abyattā. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. Te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā. They should straightaway send a monk to a neighboring monastery Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—to learn the Monastic Code, either in brief or in full. ‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti. If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, then a monk should be sent under the seven-day allowance No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo—to learn the Monastic Code, either in brief or in full. ‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti. If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ.

If he’s not, then those monks shouldn’t spend the rainy-season residence in that monastery. No ce labhetha, na, bhikkhave, tehi bhikkhūhi tasmiṁ āvāse vassaṁ vasitabbaṁ. If they do, they commit an offense of wrong conduct.” Vaseyyuñce, āpatti dukkaṭassā”ti.

20. Discussion of the passing on of purity 20. Pārisuddhidānakathā

Then the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“Gather, monks, for the Sangha to do the observance-day ceremony.” “sannipatatha, bhikkhave, saṅgho uposathaṁ karissatī”ti. A monk said to the Buddha, Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—“Sir, there’s a sick monk. He hasn’t come.” “atthi, bhante, bhikkhu gilāno, so anāgato”ti.

“A sick monk should pass on his purity. “Anujānāmi, bhikkhave, gilānena bhikkhunā pārisuddhiṁ dātuṁ.

And he should do it like this. Evañca pana, bhikkhave, dātabbā—The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘I pass on my purity; please convey my purity; please announce my purity.’ ‘pārisuddhiṁ dammi, pārisuddhiṁ me hara, pārisuddhiṁ me ārocehī’ti. If he makes this understood by body, by speech, or by body and speech, then the purity has been passed on. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi. If he doesn’t make this understood by body, by speech, or by body and speech, then the purity hasn’t been passed on. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi.

If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the observance-day ceremony. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo. But if the one who is nursing him says, Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti—‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. The Sangha should go to where the sick monk is and do the observance-day ceremony there. Saṅghena tattha gantvā uposatho kātabbo.

You shouldn’t do the observance-day ceremony with an incomplete Sangha. Na tveva vaggena saṅghena uposatho kātabbo. If you do, you commit an offense of wrong conduct. Kareyya ce, āpatti dukkaṭassa.

If, after the purity has been passed on to him, the monk who is conveying the purity goes away right then and there, then the purity should be passed on to someone else. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva pakkamati, aññassa dātabbā pārisuddhi. If, after the purity has been passed on to him, the monk who is conveying the purity disrobes right then and there, Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva vibbhamati …pe… dies right then and there, kālaṁ karoti … admits right then and there that he’s a novice monk, sāmaṇero paṭijānāti … admits right then and there that he’s renounced the training, sikkhaṁ paccakkhātako paṭijānāti … admits right then and there that he’s committed the worst kind of offense, antimavatthuṁ ajjhāpannako paṭijānāti … admits right then and there that he’s insane, ummattako paṭijānāti … admits right then and there that he’s deranged, khittacitto paṭijānāti … admits right then and there that he’s overwhelmed by pain, vedanāṭṭo paṭijānāti … admits right then and there that he’s been ejected for not recognizing an offense, āpattiyā adassane ukkhittako paṭijānāti … admits right then and there that he’s been ejected for not making amends for an offense, āpattiyā appaṭikamme ukkhittako paṭijānāti … admits right then and there that he’s been ejected for not giving up a bad view, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, paṇḍako paṭijānāti … admits right then and there that he’s a fake monk, theyyasaṁvāsako paṭijānāti … admits right then and there that he’s previously left to join the monastics of another religion, titthiyapakkantako paṭijānāti … admits right then and there that he’s an animal, tiracchānagato paṭijānāti … admits right then and there that he’s a matricide, mātughātako paṭijānāti … admits right then and there that he’s a patricide, pitughātako paṭijānāti … admits right then and there that he’s a murderer of a perfected one, arahantaghātako paṭijānāti … admits right then and there that he’s raped a nun, bhikkhunidūsako paṭijānāti … admits right then and there that he’s caused a schism in the Sangha, saṅghabhedako paṭijānāti … admits right then and there that he’s caused the Buddha to bleed, lohituppādako paṭijānāti … or admits right then and there that he’s a hermaphrodite, then the purity should be passed on to someone else. ubhatobyañjanako paṭijānāti, aññassa dātabbā pārisuddhi.

If, after the purity has been passed on to him, the monk who is conveying the purity goes away while on his way to the observance-day ceremony, then the purity hasn’t been brought. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge pakkamati, anāhaṭā hoti pārisuddhi. If, after the purity has been passed on to him, the monk who is conveying the purity disrobes while on his way to the observance-day ceremony … Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge vibbhamati …pe… or admits that he’s a hermaphrodite while on his way to the observance-day ceremony, then the purity hasn’t been brought. ubhatobyañjanako paṭijānāti, anāhaṭā hoti pārisuddhi.

But if, after the purity has been passed on to him, the monk who is conveying the purity goes away after reaching the Sangha, then the purity has been brought. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto pakkamati, āhaṭā hoti pārisuddhi. And if, after the purity has been passed on to him, the monk who is conveying the purity disrobes after reaching the Sangha … Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto vibbhamati …pe… or admits that he’s a hermaphrodite after reaching the Sangha, then the purity has been brought. ubhatobyañjanako paṭijānāti, āhaṭā hoti pārisuddhi.

And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but doesn’t announce the purity because he falls asleep or is heedless or gains a meditation attainment, then the purity has been brought. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭā hoti pārisuddhi. There’s no offense for the one who is conveying the purity. Pārisuddhihārakassa anāpatti.

And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but deliberately doesn’t announce the purity, then the purity has been brought. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sañcicca na āroceti, āhaṭā hoti pārisuddhi.

But there’s an offense of wrong conduct for the one who is conveying the purity.” Pārisuddhihārakassa āpatti dukkaṭassā”ti.

21. Discussion on giving consent 21. Chandadānakathā

The Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“Gather, monks, for the Sangha to do a legal procedure.” “sannipatatha, bhikkhave, saṅgho kammaṁ karissatī”ti. A monk said to the Buddha, Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—“Sir, there’s a sick monk. He hasn’t come.” “atthi, bhante, bhikkhu gilāno, so anāgato”ti.

“A sick monk should give his consent. “Anujānāmi, bhikkhave, gilānena bhikkhunā chandaṁ dātuṁ.

And he should give like this. Evañca pana, bhikkhave, dātabbo. The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, Tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘I give my consent; please convey my consent; please announce my consent.’ ‘chandaṁ dammi, chandaṁ me hara, chandaṁ me ārocehī’ti. If he makes this understood by body, by speech, or by body and speech, then the consent has been given. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando. If he doesn’t make this understood by body, by speech, or by body and speech, then the consent hasn’t been given. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando.

If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the procedure. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṁ kātabbaṁ. But if the one who is nursing him says, Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti—‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. The Sangha should go to where the sick monk is and do the procedure there. Saṅghena tattha gantvā kammaṁ kātabbaṁ.

You shouldn’t do a legal procedure with an incomplete sangha. Na tveva vaggena saṅghena kammaṁ kātabbaṁ. If you do, you commit an offense of wrong conduct. Kareyya ce, āpatti dukkaṭassa.

If, after the consent has been given to him, the monk who is conveying the consent goes away right then and there, then the consent should be given to someone else. Chandahārako ce, bhikkhave, dinne chande tattheva pakkamati, aññassa dātabbo chando. If, after the consent has been given to him, the monk who is conveying the consent disrobes right then and there, Chandahārako ce, bhikkhave, dinne chande tattheva vibbhamati …pe… dies right then and there, kālaṁ karoti … admits right then and there that he’s a novice monk, sāmaṇero paṭijānāti … admits right then and there that he’s renounced the training, sikkhaṁ paccakkhātako paṭijānāti … admits right then and there that he’s committed the worst kind of offense, antimavatthuṁ ajjhāpannako paṭijānāti … admits right then and there that he’s insane, ummattako paṭijānāti … admits right then and there that he’s deranged, khittacitto paṭijānāti … admits right then and there that he’s overwhelmed by pain, vedanāṭṭo paṭijānāti … admits right then and there that he’s been ejected for not recognizing an offense, āpattiyā adassane ukkhittako paṭijānāti … admits right then and there that he’s been ejected for not making amends for an offense, āpattiyā appaṭikamme ukkhittako paṭijānāti … admits right then and there that he’s been ejected for not giving up a bad view, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, paṇḍako paṭijānāti … admits right then and there that he’s a fake monk, theyyasaṁvāsako paṭijānāti … admits right then and there that he’s previously left to join the monastics of another religion, titthiyapakkantako paṭijānāti … admits right then and there that he’s an animal, tiracchānagato paṭijānāti … admits right then and there that he’s a matricide, mātughātako paṭijānāti … admits right then and there that he’s a patricide, pitughātako paṭijānāti … admits right then and there that he’s a murderer of a perfected one, arahantaghātako paṭijānāti … admits right then and there that he’s raped a nun, bhikkhunidūsako paṭijānāti … admits right then and there that he’s caused a schism in the Sangha, saṅghabhedako paṭijānāti … admits right then and there that he’s caused the Buddha to bleed, lohituppādako paṭijānāti … or admits right then and there that he’s a hermaphrodite, then the consent should be given to someone else. ubhatobyañjanako paṭijānāti, aññassa dātabbo chando.

If, after the consent has been given to him, the monk who is conveying the consent goes away while on his way to the legal procedure, then the consent hasn’t been brought. Chandahārako ce, bhikkhave, dinne chande antarāmagge pakkamati, anāhaṭo hoti chando. If, after the consent has been given to him, the monk who is conveying the consent disrobes while on his way to the legal procedure … Chandahārako ce, bhikkhave, dinne chande antarāmagge vibbhamati …pe… or admits that he’s a hermaphrodite while on his way to the legal procedure, then the consent hasn’t been brought. ubhatobyañjanako paṭijānāti, anāhaṭo hoti chando.

But if, after the consent has been given to him, the monk who is conveying the consent goes away after reaching the Sangha, then the consent has been brought. Chandahārako ce, bhikkhave, dinne chande saṅghappatto pakkamati, āhaṭo hoti chando. And if, after the consent has been given to him, the monk who is conveying the consent disrobes after reaching the Sangha … Chandahārako ce, bhikkhave, dinne chande saṅghappatto vibbhamati …pe… or admits that he’s a hermaphrodite after reaching the Sangha, then the consent has been brought. ubhatobyañjanako paṭijānāti, āhaṭo hoti chando.

And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but doesn’t announce the consent because he falls asleep or is heedless or gains a meditation attainment, then the consent has been brought. Chandahārako ce, bhikkhave, dinne chande saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭo hoti chando. There’s no offense for the one who is conveying the consent. Chandahārakassa anāpatti.

And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but deliberately doesn’t announce the consent, then the consent has been brought. Chandahārako ce, bhikkhave, dinne chande saṅghappatto sañcicca na āroceti, āhaṭo hoti chando.

But there is an offense of wrong conduct for the one who is conveying the consent. Chandahārakassa āpatti dukkaṭassa.

On the observance day, if the Sangha has business to be done, then anyone passing on their purity should also give their consent.” Anujānāmi, bhikkhave, tadahuposathe pārisuddhiṁ dentena chandampi dātuṁ, santi saṅghassa karaṇīyan”ti.

22. Discussion on being seized by relatives, etc. 22. Ñātakādiggahaṇakathā

At one time on the observance day, a certain monk was seized by his relatives. Tena kho pana samayena aññataraṁ bhikkhuṁ tadahuposathe ñātakā gaṇhiṁsu. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk is seized by his relatives on the observance day, “Idha pana, bhikkhave, bhikkhuṁ tadahuposathe ñātakā gaṇhanti. other monks should say to those relatives, Te ñātakā bhikkhūhi evamassu vacanīyā—‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those relatives, No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—‘Listen, please step aside for a moment while this monk passes on his purity.’ ‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pārisuddhiṁ detī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those relatives, No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho uposathaṁ karotī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ.

If not, you shouldn’t do the observance-day ceremony with an incomplete sangha. No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. If you do, you commit an offense of wrong conduct. Kareyya ce, āpatti dukkaṭassa.

If on the observance day a monk is seized by kings, Idha pana, bhikkhave, bhikkhuṁ tadahuposathe rājāno gaṇhanti …pe… by bandits, corā gaṇhanti … by scoundrels, dhuttā gaṇhanti … or by enemies of the monks, other monks should say to those enemies, bhikkhupaccatthikā gaṇhanti, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those enemies, No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘Listen, please step aside for a moment while this monk passes on his purity.’ ‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pārisuddhiṁ detī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those enemies, No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho uposathaṁ karotī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ.

If not, you shouldn’t do the observance-day ceremony with an incomplete sangha. No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. If you do, you commit an offense of wrong conduct.” Kareyya ce, āpatti dukkaṭassā”ti.

23. Agreement in regard to insanity 23. Ummattakasammuti

Then the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“Gather, monks, there’s business for the Sangha.” “sannipatatha, bhikkhave, atthi saṅghassa karaṇīyan”ti. A monk said to the Buddha, Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—“Sir, there’s a monk called Gagga who is insane. He hasn’t come.” “atthi, bhante, gaggo nāma bhikkhu ummattako, so anāgato”ti.

“Monks, there are two kinds of insane monks: “Dveme, bhikkhave, ummattakā—there is the insane monk who sometimes remembers the observance day and sometimes doesn’t, who sometimes remembers the legal procedures of the Sangha and sometimes doesn’t, atthi, bhikkhave, bhikkhu ummattako saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, atthi neva sarati; who sometimes goes to the observance-day ceremony and sometimes doesn’t, who sometimes goes to the legal procedures of the Sangha and sometimes doesn’t. Then there’s the insane monk who never remembers any of this. āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati, atthi neva āgacchati.

For the first one of these, you should make an agreement in regard to insanity. Tatra, bhikkhave, yvāyaṁ ummattako saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati, anujānāmi, bhikkhave, evarūpassa ummattakassa ummattakasammutiṁ dātuṁ.

And it should be made like this. Evañca pana, bhikkhave, dātabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

24. Various kinds of observance days for the Sangha, etc. 24. Saṅghuposathādippabheda

At one time on the observance day, there were four monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe cattāro bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that the observance-day ceremony should be done. Now there’s four of us. So how should we do the observance-day ceremony?” ‘uposatho kātabbo’ti, mayañcamhā cattāro janā, kathaṁ nu kho amhehi uposatho kātabbo”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“When there are four of you, you should recite the Monastic Code.” “Anujānāmi, bhikkhave, catunnaṁ pātimokkhaṁ uddisitun”ti.

At one time on the observance day, there were three monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe tayo bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has instructed that the Monastic Code should be recited when there are four monks. But there’s only three of us. So how should we do the observance-day ceremony?” “bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, mayañcamhā tayo janā, kathaṁ nu kho amhehi uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“When there are three of you, you should do the observance-day ceremony by declaring your purity. “Anujānāmi, bhikkhave, tiṇṇaṁ pārisuddhiuposathaṁ kātuṁ.

And you should do it like this. Evañca pana, bhikkhave, kātabbo. A competent and capable monk should inform those monks: Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—

At one time on the observance day, there were two monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe dve bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has instructed that the Monastic Code should be recited when there are four monks and that the observance-day ceremony should be done by declaring purity when there are three. “bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, tiṇṇannaṁ pārisuddhiuposathaṁ kātuṁ. But there’s only two of us. Mayañcamhā dve janā. So how should we do the observance-day ceremony?” Kathaṁ nu kho amhehi uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“When there are two of you, you should do the observance-day ceremony by declaring your purity. “Anujānāmi, bhikkhave, dvinnaṁ pārisuddhiuposathaṁ kātuṁ.

And you should do it like this. Evañca pana, bhikkhave, kātabbo.

At one time on the observance day, a monk was staying in a certain monastery by himself. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has instructed that the Monastic Code should be recited when there are four monks and that the observance-day ceremony should be done by declaring purity when there are two or three. “bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, tiṇṇannaṁ pārisuddhiuposathaṁ kātuṁ, dvinnaṁ pārisuddhiuposathaṁ kātuṁ. But I’m here by myself. Ahañcamhi ekako. So how should I do the observance-day ceremony?” Kathaṁ nu kho mayā uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“On the observance day, a monk may be staying by himself in a certain monastery. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati. He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down. Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā, maṇḍape vā, rukkhamūle vā, so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā padīpaṁ katvā nisīditabbaṁ.

If he doesn’t make a determination, he commits an offense of wrong conduct. No ce adhiṭṭhaheyya, āpatti dukkaṭassa.

Wherever four monks are staying together, three shouldn’t recite the Monastic Code, while the purity of the fourth is brought. Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā tīhi pātimokkhaṁ uddisitabbaṁ. If you do recite the Monastic Code, you commit an offense of wrong conduct. Uddiseyyuñce, āpatti dukkaṭassa.

Wherever three monks are staying together, two shouldn’t do the observance-day ceremony by declaring purity, while the purity of the third is brought. Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā dvīhi pārisuddhiuposatho kātabbo. If you do declare purity, you commit an offense of wrong conduct. Kareyyuñce, āpatti dukkaṭassa.

Wherever two monks are staying together, one shouldn’t make a determination, while the purity of the other is brought. Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā ekena adhiṭṭhātabbo. If you do make a determination, you commit an offense of wrong conduct.” Adhiṭṭhaheyya ce, āpatti dukkaṭassā”ti.

25. The process for making amends for an offense 25. Āpattipaṭikammavidhi

At one time on the observance day, a certain monk committed an offense. Tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṁ āpanno hoti. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that one shouldn’t do the observance-day ceremony if one has an unconfessed offense. ‘na sāpattikena uposatho kātabbo’ti. And I’ve committed an offense. Ahañcamhi āpattiṁ āpanno. So what should I do?” Kathaṁ nu kho mayā paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“On the observance day, a monk may have committed an offense. “Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiṁ āpanno hoti. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘I’ve committed such-and-such an offense. I confess it.’ ‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. The other should say, Tena vattabbo—‘Do you recognize the offense?’ —‘passasī’ti. ‘Yes, I recognize it.’ —‘Āma passāmī’ti. ‘You should restrain yourself in the future.’ ‘Āyatiṁ saṁvareyyāsī’ti.

On the observance day, a monk may be unsure if he’s committed an offense. Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiyā vematiko hoti. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘I’m unsure if I’ve committed such-and-such an offense. ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; I’ll make amends for it when I’m sure.’ He can then take part in the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony.” yadā nibbematiko bhavissāmi, tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo”ti.

On one occasion the monks from the group of six confessed shared offenses with one another. Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ desenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t confess shared offenses with one another. “Na, bhikkhave, sabhāgā āpatti desetabbā. If you do, you commit an offense of wrong conduct.” Yo deseyya, āpatti dukkaṭassā”ti.

On one occasion the monks from the group of six received the confession of shared offenses from one another. Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ paṭiggaṇhanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t receive the confession of shared offenses from one another. “Na, bhikkhave, sabhāgā āpatti paṭiggahetabbā. If you do, you commit an offense of wrong conduct.” Yo paṭiggaṇheyya, āpatti dukkaṭassā”ti.

26. The process for revealing an offense 26. Āpattiāvikaraṇavidhi

At one time a certain monk remembered an offense while the Monastic Code was being recited. Tena kho pana samayena aññataro bhikkhu pātimokkhe uddissamāne āpattiṁ sarati. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that one shouldn’t do the observance-day ceremony if one has an unconfessed offense. ‘na sāpattikena uposatho kātabbo’ti. And I’ve committed an offense. Ahañcamhi āpattiṁ āpanno. So what should I do?” Kathaṁ nu kho mayā paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A monk may remember an offense while the Monastic Code is being recited. “Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiṁ sarati. He should say to a monk sitting next to him, Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—‘I’ve committed such-and-such an offense. ‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno. Once this ceremony is finished, I’ll make amends for it.’ They can then continue the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony. Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo.

A monk may become unsure if he’s committed an offense while the Monastic Code is being recited. Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiyā vematiko hoti. He should say to a monk sitting next to him, Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—‘I’m unsure if I’ve committed such-and-such an offense. ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko. I’ll make amends for it when I’m sure.’ They can then continue the observance-day ceremony and listen to the recitation of the Monastic Code. Yadā nibbematiko bhavissāmi, tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ; This is not an obstacle to doing the observance-day ceremony.” na tveva tappaccayā uposathassa antarāyo kātabbo”ti.

27. The process for making amends for a shared offense 27. Sabhāgāpattipaṭikammavidhi

At one time on the observance day, the whole Sangha in a certain monastery had committed the same offense. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. The monks thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that one shouldn’t confess or receive the confession of shared offenses. ‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. Yet here the whole Sangha has committed the same offense. Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. So what should we do?” Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“On the observance day, the whole Sangha in a certain monastery may have committed the same offense. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Those monks should straightaway send a monk to a neighboring monastery: Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—‘Go and make amends for this offense. gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; When you return, we’ll make amends for it with you.’ mayaṁ te santike āpattiṁ paṭikarissāmāti.

If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, then a competent and capable monk should inform the Sangha: No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code. uposatho kātabbo, pātimokkhaṁ uddisitabbaṁ, This is not an obstacle to doing the observance-day ceremony. na tveva tappaccayā uposathassa antarāyo kātabbo.

On the observance day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. A competent and capable monk should then inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code. vatvā uposatho kātabbo, pātimokkhaṁ uddisitabbaṁ; This is not an obstacle to doing the observance-day ceremony. na tveva tappaccayā uposathassa antarāyo kātabbo.

When a sangha has entered the rainy-season residence in a certain monastery, it may happen that the whole Sangha has committed the same offense. Idha pana, bhikkhave, aññatarasmiṁ āvāse vassūpagato saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Those monks should straightaway send a monk to a neighboring monastery: Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—‘Go and make amends for this offense. gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; When you return, we’ll make amends for it with you.’ mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti.

If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, they should send a monk under the seven-day allowance: No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo—‘Go and make amends for this offense. gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; When you return, we’ll make amends for it with you.’” mayaṁ te santike taṁ āpattiṁ paṭikarissāmā”ti.

Soon afterwards the whole Sangha in a certain monastery had committed the same offense. Tena kho pana samayena aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. They did not know the name or the category of that offense. So na jānāti tassā āpattiyā nāmagottaṁ. Then a monk arrived who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. A monk went up to him and asked, Tamenaṁ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca—“When someone does such-and-such, what’s the name of the offense he’s committed?” “yo nu kho, āvuso, evañcevañca karoti, kiṁ nāma so āpattiṁ āpajjatī”ti? The learned monk replied, So evamāha—“When someone does such-and-such, he’s committed an offense of this name. “yo kho, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati. If you have committed this offense, Imaṁ nāma tvaṁ, āvuso, āpattiṁ āpanno; you should make amends for it.” paṭikarohi taṁ āpattin”ti. The other monk said, So evamāha—“It’s not just I alone who have committed this offense, “na kho ahaṁ, āvuso, ekova imaṁ āpattiṁ āpanno; but this whole Sangha.” ayaṁ sabbo saṅgho imaṁ āpattiṁ āpanno”ti. The learned monk said, So evamāha—“What does it matter to you whether others have or haven’t committed an offense? “kiṁ te, āvuso, karissati paro āpanno vā anāpanno vā. Please clear yourself of your own offense.” Iṅgha tvaṁ, āvuso, sakāya āpattiyā vuṭṭhāhī”ti.

Then, because of what the learned monk had said, the other monk made amends for that offense. He then went to the other monks and said, Atha kho so bhikkhu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikaritvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—“When someone does such-and-such, he’s committed an offense of this name. “yo kira, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati. This is the offense that you’ve committed. Imaṁ nāma tumhe, āvuso, āpattiṁ āpannā; You should make amends for it.” paṭikarotha taṁ āpattin”ti. But in spite of what he had said, those monks did not want to make amends for that offense. Atha kho te bhikkhū na icchiṁsu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikātuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“In a case such as this, “Idha pana, bhikkhave, aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. So na jānāti tassā āpattiyā nāmagottaṁ. Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Tamenaṁ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ evaṁ vadeti—‘yo nu kho, āvuso, evañcevañca karoti, kiṁ nāma so āpattiṁ āpajjatī’ti? So evaṁ vadeti—‘yo kho, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati. Imaṁ nāma tvaṁ, āvuso, āpattiṁ āpanno; paṭikarohi taṁ āpattin’ti. So evaṁ vadeti—‘na kho ahaṁ, āvuso, ekova imaṁ āpattiṁ āpanno. Ayaṁ sabbo saṅgho imaṁ āpattiṁ āpanno’ti. So evaṁ vadeti—‘kiṁ te, āvuso, karissati paro āpanno vā anāpanno vā. Iṅgha tvaṁ, āvuso, sakāya āpattiyā vuṭṭhāhī’ti. 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 āpattin’ti. if those monks do make amends for that offense because of what that monk has said, then this is good. Te ce, bhikkhave, bhikkhū tassa bhikkhuno vacanena taṁ āpattiṁ paṭikareyyuṁ, iccetaṁ kusalaṁ. If they don’t, then that monk doesn’t need to correct them if he doesn’t want to.” No ce paṭikareyyuṁ, na te, bhikkhave, bhikkhū tena bhikkhunā akāmā vacanīyā”ti.

The second section for recitation on the grounds for accusations is finished. Codanāvatthubhāṇavāro niṭṭhito dutiyo.

28. The group of fifteen on non-offenses 28. Anāpattipannarasaka

At one time on the observance day, four or more resident monks had gathered together in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatiṁsu cattāro vā atirekā vā. They did not know Te na jāniṁsu—that there were other resident monks who had not arrived. “atthaññe āvāsikā bhikkhū anāgatā”ti. Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the observance-day ceremony and recited the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ akaṁsu, pātimokkhaṁ uddisiṁsu. While they were doing it, a greater number of resident monks arrived. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“On the observance day, four or more resident monks may have gathered together in a certain monastery. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a greater number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, an equal number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. While they’re doing it, a smaller number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s no offense for the reciters.” Uddesakānaṁ anāpatti.

The group of fifteen on non-offenses is finished. Anāpattipannarasakaṁ niṭṭhitaṁ.

29. The group of fifteen on perceiving an incomplete assembly as incomplete 29. Vaggāvaggasaññipannarasaka

“On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a greater number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. While they’re doing it, an equal number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. While they’re doing it, a smaller number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished … Tehi uddiṭṭhamatte pātimokkhe …pe… When they’ve just finished, and none of the gathering has left … avuṭṭhitāya parisāya …pe… When they’ve just finished, and only some members of the gathering have left … ekaccāya vuṭṭhitāya parisāya …pe… When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… an equal number of resident monks arrive … samasamā …pe… a smaller number of resident monks arrive. thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s an offense of wrong conduct for the reciters.” Uddesakānaṁ āpatti dukkaṭassa.

The group of fifteen on perceiving an incomplete assembly as incomplete is finished. Vaggāvaggasaññipannarasakaṁ niṭṭhitaṁ.

30. The group of fifteen on being unsure 30. Vematikapannarasaka

“On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Te ‘kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatī’ti—Being unsure, they do the observance-day ceremony and recite the Monastic Code. vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a greater number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Te ‘kappati nu kho amhākaṁ uposatho kātuṁ, na nu kho kappatī’ti—Being unsure, they do the observance-day ceremony and recite the Monastic Code. vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, an equal number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Te ‘kappati nu kho amhākaṁ uposatho kātuṁ, na nu kho kappatī’ti—Being unsure, they do the observance-day ceremony and recite the Monastic Code. vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a smaller number of resident monks arrive. Tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Te ‘kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatī’ti—Being unsure, they do the observance-day ceremony and recite the Monastic Code. vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished … Tehi uddiṭṭhamatte pātimokkhe …pe… When they’ve just finished, and none of the gathering has left … avuṭṭhitāya parisāya …pe… When they’ve just finished, and only some members of the gathering have left … ekaccāya vuṭṭhitāya parisāya …pe… When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… an equal number of resident monks arrive … samasamā …pe… a smaller number of resident monks arrive. thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s an offense of wrong conduct for the reciters.” Uddesakānaṁ āpatti dukkaṭassa.

The group of fifteen on being unsure is finished. Vematikapannarasakaṁ niṭṭhitaṁ.

31. The group of fifteen on being anxious 31. Kukkuccapakatapannarasaka

“On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—Being anxious, they do the observance-day ceremony and recite the Monastic Code. kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a greater number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—Being anxious, they do the observance-day ceremony and recite the Monastic Code. kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, an equal number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Te ‘kappateva amhākaṁ uposatho kātuṁ, nāmhākaṁ na kappatī’ti—Being anxious, they do the observance-day ceremony and recite the Monastic Code. kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a smaller number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. There’s an offense of wrong conduct for the reciters. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—Being anxious, they do the observance-day ceremony and recite the Monastic Code. kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished … Tehi uddiṭṭhamatte pātimokkhe …pe… When they’ve just finished, and none of the gathering has left … avuṭṭhitāya parisāya …pe… When they’ve just finished, and only some members of the gathering have left … ekaccāya vuṭṭhitāya parisāya …pe… When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… an equal number of resident monks arrive … samasamā …pe… a smaller number of resident monks arrive. thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. There’s an offense of wrong conduct for the reciters.” Uddesakānaṁ āpatti dukkaṭassa.

The group of fifteen on being anxious is finished. Kukkuccapakatapannarasakaṁ niṭṭhitaṁ.

32. The group of fifteen on aiming at schism 32. Bhedapurekkhārapannarasaka

“On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a greater number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, an equal number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. While they’re doing it, a smaller number of resident monks arrive. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the remainder should be listened to. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know there are other resident monks who haven’t arrived. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. Te ‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should recite the Monastic Code once more. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘May they get lost! May they disappear! We are better off without them.’ Te ‘nassantete, vinassantete, ko tehi attho’ti—They then do the observance-day ceremony and recite the Monastic Code, aiming at schism. bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. And there’s a serious offense for the reciters.” Uddesakānaṁ āpatti thullaccayassa.

The group of fifteen on aiming at schism is finished. The group of seventy-five is finished. Bhedapurekkhārapannarasakaṁ niṭṭhitaṁ. Pañcavīsatikā niṭṭhitā.

33. The successive series on entering a monastery zone 33. Sīmokkantikapeyyāla

“On the observance day, four or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. They don’t know Te na jānanti—that other resident monks are entering the monastery zone. … ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… They don’t know te na jānanti—that other resident monks have entered the monastery zone. … ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe… They don’t see that other resident monks are entering the monastery zone. … te na passanti aññe āvāsike bhikkhū antosīmaṁ okkamante …pe… They don’t see that other resident monks have entered the monastery zone. … te na passanti aññe āvāsike bhikkhū antosīmaṁ okkante …pe… They don’t hear te na suṇanti—that other resident monks are entering the monastery zone. … ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… They don’t hear te na suṇanti—that other resident monks have entered the monastery zone. …” ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe….

As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there are for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three. Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā peyyālamukhena satta tikasatāni honti.

“It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti, āgantukānaṁ pannaraso.

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number is the same, the newly-arrived monks should fall in line with the resident monks. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ cātuddaso.

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number is the same, the newly-arrived monks should fall in line with the resident monks. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.

It may be that for the resident monks it’s the day after the observance day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pāṭipado hoti, āgantukānaṁ pannaraso.

If the number of resident monks is greater, the resident monks may, if they’re willing, do the observance-day ceremony with the newly-arrived monks. Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī. Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there. Āgantukehi nissīmaṁ gantvā uposatho kātabbo.

If the number is the same, the resident monks may, if they’re willing, do the observance-day ceremony with the newly-arrived monks. Sace samasamā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī. Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there. Āgantukehi nissīmaṁ gantvā uposatho kātabbo.

If the number of newly-arrived monks is greater, the resident monks should do the observance-day ceremony with the newly-arrived monks, or they should go outside the monastery zone while the newly-arrived monks do the observance-day ceremony. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the observance day. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ pāṭipado.

If the number of resident monks is greater, the newly-arrived monks should do the observance-day ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the observance-day ceremony. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

If the number is the same, the newly-arrived monks should do the observance-day ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the observance-day ceremony. Sace samasamā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

If the number of newly-arrived monks is greater, they may, if they’re willing, do the observance-day ceremony with the resident monks. Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī. Otherwise the resident monks should go outside the monastery zone and do the observance-day ceremony there.” Āvāsikehi nissīmaṁ gantvā uposatho kātabbo.

34. The seeing of characteristics, etc. 34. Liṅgādidassana

“It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept. Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, supaññattaṁ mañcapīṭhaṁ, bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ; As a consequence, they’re unsure whether or not there are resident monks there. Then—passitvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū natthi nu kho’ti.

Te vematikā na vicinanti; If they do the observance-day ceremony without investigating, avicinitvā uposathaṁ karonti. there’s an offense of wrong conduct. Āpatti dukkaṭassa.

If they investigate, Te vematikā vicinanti; but don’t see anyone, vicinitvā na passanti; and then do the observance-day ceremony, apassitvā uposathaṁ karonti. there’s no offense. Anāpatti.

If they investigate, Te vematikā vicinanti; and they see someone, vicinitvā passanti; and then do the observance-day ceremony together, passitvā ekato uposathaṁ karonti. there’s no offense. Anāpatti.

If they investigate, Te vematikā vicinanti; and they see someone, vicinitvā passanti; but then do the observance-day ceremony separately, passitvā pāṭekkaṁ uposathaṁ karonti. there’s an offense of wrong conduct. Āpatti dukkaṭassa.

If they investigate, Te vematikā vicinanti; and they see someone, vicinitvā passanti; but think, passitvā—‘May they get lost! May they disappear! We are better off without them,’ ‘nassantete, vinassantete, ko tehi attho’ti—and then do the observance-day ceremony aiming at schism, bhedapurekkhārā uposathaṁ karonti. there’s a serious offense. Āpatti thullaccayassa.

It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing. Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, caṅkamantānaṁ padasaddaṁ, sajjhāyasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; As a consequence, they’re unsure whether or not there are resident monks there. Then—sutvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū natthi nu kho’ti.

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa.

If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti.

If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti.

If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense. Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.

It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ; As a consequence, they’re unsure whether or not monks have arrived. Then—passitvā vematikā honti—‘atthi nu kho āgantukā bhikkhū natthi nu kho’ti.

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa.

If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti.

If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti.

If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense. Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.

It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing. Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, āgacchantānaṁ padasaddaṁ, upāhanapapphoṭanasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; As a consequence, they’re unsure whether or not monks have arrived. Then—sutvā vematikā honti—‘atthi nu kho āgantukā bhikkhū natthi nu kho’ti.

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa.

If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti.

If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti.

If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense.” Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.

35. The doing of the observance-day ceremony with those belonging to a different Buddhist sect, etc. 35. Nānāsaṁvāsakādīhiuposathakaraṇa

“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect, Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake. but they have the view that they belong to the same one. Then—Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti;

If they don’t ask the resident monks about it, and then do the observance-day ceremony together, there’s no offense. samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Anāpatti.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony together, there’s an offense of wrong conduct. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony separately, there’s no offense. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṁ uposathaṁ karonti. Anāpatti.

It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake. but they have the view that they belong to a different one. Then—Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti;

If they don’t ask the resident monks about it, and then do the observance-day ceremony together, there’s an offense of wrong conduct. nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.

If they do ask the resident monks about it, and they change their view, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.

If they do ask the resident monks about it, and they change their view, and then do the observance-day ceremony together, there’s no offense. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṁ karonti. Anāpatti.

It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect, Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṁvāsake. but they have the view that they belong to the same one. Then—Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti;

If they don’t ask the newly-arrived monks about it, and then do the observance-day ceremony together, there’s no offense. samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Anāpatti.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony together, there’s an offense of wrong conduct. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony separately, there’s no offense. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṁ uposathaṁ karonti. Anāpatti.

It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect, Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake. but they have the view that they belong to a different one. Then—Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti;

If they don’t ask the newly-arrived monks about it, and then do the observance-day ceremony together, there’s an offense of wrong conduct. nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.

If they do ask the newly-arrived monks about it, and they change their view, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.

If they do ask the newly-arrived monks about it, and they change their view, and then do the observance-day ceremony together, there’s no offense.” Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṁ karonti. Anāpatti.

36. The section on “you shouldn’t go” 36. Nagantabbavāra