Kd 2

2. Uposathakkhandhaka 1. Sannipātānujānana

Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena 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.

The chapter on the observance day 1. The instruction to gather together

At one time the Buddha was staying on the Vulture Peak at Rājagaha. At that time, on the fourteenth, fifteenth, and eighth day of the lunar half-month, the wanderers of other religions gathered and gave teachings. People went to listen to those teachings, and they acquired affection for and confidence in those wanderers. And the wanderers gained supporters.

Atha kho rañño māgadhassa seniyassa bimbisārassa 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.

Then, when King Seniya Bimbisāra of Magadha was reflecting in private, he considered this and thought, “Why don’t the venerables, too, gather on the fourteenth, fifteenth, and eighth day of the half-month?”

Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. 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. Sādhu, bhante, ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyun”ti.

He then went to the Buddha, bowed, sat down, and told him what he had thought, adding, “It would be good, sir, if the venerables, too, gathered on the fourteenth, fifteenth, and eighth day of the half-month.”

Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitun”ti.

The Buddha then instructed, inspired, and gladdened him with a teaching. When the Buddha had finished, the king got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You should gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month.”

Tena kho pana samayena bhikkhū— “bhagavatā anuññātā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitun”ti— cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdanti. Te manussā upasaṅkamanti dhammassavanāya. Te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdissanti, seyyathāpi mūgasūkarā. Nanu nāma sannipatitehi dhammo bhāsitabbo”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsitun”ti.

When the monks heard about the Buddha’s instruction, they started gathering on those days. People came to hear a teaching, but the monks sat in silence. The people complained and criticized them, “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? Shouldn’t they give a teaching when they gather together?” The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks: “When you gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month, you should give a teaching.”

2. Pātimokkhuddesānujānana

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni, tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ. So nesaṁ bhavissati uposathakamman”ti.

2. The instruction to recite the Monastic Code

While the Buddha was reflecting in private, he thought, “Why don’t I instruct the monks to recite a monastic code, consisting of those training rules that I have laid down for them? That would be their procedure for the observance day.”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ‘yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni, tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ. So nesaṁ bhavissati uposathakamman’ti. Anujānāmi, bhikkhave, pātimokkhaṁ uddisituṁ.

In the evening, when the Buddha had come out from seclusion, he gave a teaching and addressed the monks. He told them what he had thought, adding: “You should recite the Monastic Code.

Evañca pana, bhikkhave, uddisitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho uposathaṁ kareyya, pātimokkhaṁ uddiseyya. Kiṁ saṅghassa pubbakiccaṁ? Pārisuddhiṁ āyasmanto ārocetha. Pātimokkhaṁ uddisissāmi. Taṁ sabbeva santā sādhukaṁ suṇoma manasi karoma. Yassa siyā āpatti, so āvikareyya. Asantiyā āpattiyā tuṇhī bhavitabbaṁ. Tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmi. Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anussāvitaṁ hoti. Yo pana bhikkhu yāvatatiyaṁ anussāviyamāne saramāno santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassa hoti. Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā. Tasmā, saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā; āvikatā hissa phāsu hotī’”ti.

And you should do it like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code. What is the preliminary duty of the Sangha? The venerables should declare their purity. I will recite the Monastic Code. Everyone present should listen to it and attend carefully. Anyone who has committed an offense should reveal it. If you haven’t committed any offense, you should remain silent. If you are silent, I will regard you as pure. Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering. If a monk remembers an offense while the announcement is being made up to the third time, but doesn’t reveal it, he is lying in full awareness. Lying in full awareness is called an obstacle by the Buddha. A monk who remembers an offense and is seeking purification should therefore reveal it. When it’s revealed, he will be at ease.’”

Pātimokkhanti ādimetaṁ mukhametaṁ pamukhametaṁ kusalānaṁ dhammānaṁ. Tena vuccati pātimokkhanti. Āyasmantoti piyavacanametaṁ garuvacanametaṁ sagāravasappatissādhivacanametaṁ āyasmantoti. Uddisissāmīti ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttāniṁ karissāmi pakāsessāmi. Tanti pātimokkhaṁ vuccati. Sabbeva santāti yāvatikā tassā parisāya therā ca navā ca majjhimā ca, ete vuccanti sabbeva santāti. Sādhukaṁ suṇomāti aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharāma. Manasi karomāti ekaggacittā avikkhittacittā avisāhaṭacittā nisāmema.

Definitions

Monastic Code: this is the beginning, this is the front, this is at the head of wholesome qualities—therefore it is called “Monastic Code”. Venerables: this is a term of affection, a term of respect; it is an expression of respect and deference, that is, “venerables”. I will recite: I will set forth, I will teach, I will declare, I will set out, I will reveal, I will analyze, I will make plain, I will manifest. It: The Monastic Code is what is meant. Everyone present: to whatever extent there are senior monks, junior monks, and monks of middle standing in that gathering—these are called “everyone present”. Should listen carefully: should be attentive, should pay attention, should apply their whole mind. Should attend: should listen with a one-pointed mind, with an undistracted mind, with a non-wandering mind.

Yassa siyā āpattīti therassa vā navassa vā majjhimassa vā, pañcannaṁ vā āpattikkhandhānaṁ aññatarā āpatti, sattannaṁ vā āpattikkhandhānaṁ aññatarā āpatti. So āvikareyyāti so deseyya, so vivareyya, so uttāniṁ kareyya, so pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. Asantī nāma āpatti anajjhāpannā vā hoti, āpajjitvā vā vuṭṭhitā. Tuṇhī bhavitabbanti adhivāsetabbaṁ na byāharitabbaṁ. Parisuddhāti vedissāmīti jānissāmi dhāressāmi.

Anyone who has committed an offense: a senior monk, a junior monk, or a monk of middle standing who has committed a particular offense among the five or seven classes of offenses. Should reveal it: should confess it, should disclose it, should make it plain, should make it known—either in the midst of the Sangha, in the midst of a group, or to an individual. If you haven’t committed any offense: if you have not committed any offense or you have cleared yourself after committing one. You should remain silent: you should be patient; you shouldn’t say anything. I will regard you as pure: I will know; I will remember.

Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hotīti yathā ekena eko puṭṭho byākareyya, evameva tassā parisāya jānitabbaṁ maṁ pucchatīti. Evarūpā nāma parisā bhikkhuparisā vuccati. Yāvatatiyaṁ anussāvitaṁ hotīti sakimpi anussāvitaṁ hoti, dutiyampi anussāvitaṁ hoti, tatiyampi anussāvitaṁ hoti. Saramānoti jānamāno sañjānamāno. Santī nāma āpatti ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā. Nāvikareyyāti na deseyya, na vivareyya, na uttāniṁ kareyya, na pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.

Just as one responds when asked individually: just as one would respond when asked privately, so too, one should know of that gathering, “It’s asking me.” This kind of gathering: a gathering of monks is what is meant. When the announcement is made three times: when the announcement is made once, when the announcement is made for the second time, and also when the announcement is made for the third time. Remembers: Knows, perceives. An offense: one that has been committed, or one that has not been cleared after being committed. But doesn’t reveal it: does not confess it, disclose it, make it plain, make it known—either in the midst of the Sangha, in the midst of a group, or to an individual.

Sampajānamusāvādassa hotīti sampajānamusāvāde kiṁ hoti? Dukkaṭaṁ hoti. Antarāyiko dhammo vutto bhagavatāti. Kissa antarāyiko? Paṭhamassa jhānassa adhigamāya antarāyiko, dutiyassa jhānassa adhigamāya antarāyiko, tatiyassa jhānassa adhigamāya antarāyiko, catutthassa jhānassa adhigamāya antarāyiko, jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ nekkhammānaṁ nissaraṇānaṁ pavivekānaṁ kusalānaṁ dhammānaṁ adhigamāya antarāyiko. Tasmāti taṅkāraṇā. Saramānenāti jānamānena sañjānamānena. Visuddhāpekkhenāti vuṭṭhātukāmena visujjhitukāmena.

He is lying in full awareness: what is there for lying in full awareness? There is an act of wrong conduct. Is called an obstacle by the Buddha: an obstacle for what? It is an obstacle for reaching the first absorption, the second absorption, the third absorption, the fourth absorption; an obstacle for reaching the wholesome qualities of absorption, release, stillness, attainment, renunciation, escape, seclusion. Therefore: for that reason. Who remembers: who knows, who perceives. Is seeking purification: is desiring to be cleared, is desiring purity.

Santī nāma āpatti ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā. Āvikātabbāti āvikātabbā saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. Āvikatā hissa phāsu hotīti kissa phāsu hoti? Paṭhamassa jhānassa adhigamāya phāsu hoti, dutiyassa jhānassa adhigamāya phāsu hoti, tatiyassa jhānassa adhigamāya phāsu hoti, catutthassa jhānassa adhigamāya phāsu hoti, jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ nekkhammānaṁ nissaraṇānaṁ pavivekānaṁ kusalānaṁ dhammānaṁ adhigamāya phāsu hotīti.

An offense: one that has been committed, or one that has not been cleared after being committed. Should reveal it: should reveal it either in the midst of the Sangha, in the midst of a group, or to an individual. When it’s revealed, he will be at ease: at ease for what? He will be at ease for reaching the first absorption, the second absorption, the third absorption, the forth absorption; at ease for reaching the wholesome qualities of absorption, release, stillness, attainment, renunciation, escape, seclusion.

Tena kho pana samayena bhikkhū— “bhagavatā pātimokkhuddeso anuññāto”ti— devasikaṁ pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, devasikaṁ pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, uposathe pātimokkhaṁ uddisitun”ti.

When they heard that the Buddha required the recitation of the Monastic Code, some monks recited it daily. They told the Buddha. “You shouldn’t recite the Monastic Code every day. If you do, you commit an offense of wrong conduct. You should recite the Monastic Code on the observance day.”

Tena kho pana samayena bhikkhū— “bhagavatā uposathe pātimokkhuddeso anuññāto”ti— pakkhassa tikkhattuṁ pātimokkhaṁ uddisanti, cātuddase pannarase aṭṭhamiyā ca pakkhassa. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, pakkhassa tikkhattuṁ pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakiṁ pakkhassa cātuddase vā pannarase vā pātimokkhaṁ uddisitun”ti.

When they heard that the Buddha required the recitation of the Monastic Code on the observance day, some monks recited it three times per half-month: on the fourteenth, fifteenth, and eighth day. “You shouldn’t recite the Monastic Code three times per lunar half-month. If you do, you commit an offense of wrong conduct. You should recite the Monastic Code once every lunar half-month: on the fourteenth or the fifteenth day.”

Tena kho pana samayena chabbaggiyā bhikkhū yathāparisāya pātimokkhaṁ uddisanti sakāya sakāya parisāya. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, yathāparisāya pātimokkhaṁ uddisitabbaṁ sakāya sakāya parisāya. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, samaggānaṁ uposathakamman”ti.

On one occasion the monks from the group of six recited the Monastic Code separately, each to his own followers. “You shouldn’t recite the Monastic Code separately, each to your own followers. If you do, you commit an offense of wrong conduct. You should do the observance-day procedure in a complete assembly.”

Atha kho bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘samaggānaṁ uposathakamman’ti. Kittāvatā nu kho sāmaggī hoti, yāvatā ekāvāso, udāhu sabbā pathavī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ettāvatā sāmaggī yāvatā ekāvāso”ti.

When they knew that the Buddha had laid down a rule that the observance-day procedure should be done in a complete assembly, the monks thought, “How far does a complete assembly extend? As far as one monastery or as far as the entire earth?” “A complete assembly extends as far as one monastery.”

3. Mahākappinavatthu

Tena kho pana samayena āyasmā mahākappino rājagahe viharati maddakucchimhi migadāye. Atha kho āyasmato mahākappinassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ, gaccheyyaṁ vāhaṁ saṅghakammaṁ na vā gaccheyyaṁ, atha khvāhaṁ visuddho paramāya visuddhiyā”ti?

3. Mahākappina

At that time Venerable Mahākappina was staying at Rājagaha in the deer park at Maddakucchi. On one occasion, while reflecting in private, he thought, “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.”

Atha kho bhagavā āyasmato mahākappinassa cetasā cetoparivitakkamaññāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gijjhakūṭe pabbate antarahito maddakucchimhi migadāye āyasmato mahākappinassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho mahākappino bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

The Buddha read his mind. 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, where he sat down on the prepared seat. Mahākappina bowed and sat down,

Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākappinaṁ bhagavā etadavoca— “nanu te, kappina, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ, gaccheyyaṁ vāhaṁ saṅghakammaṁ na vā gaccheyyaṁ, atha khvāhaṁ visuddho paramāya visuddhiyā”ti? “Evaṁ, bhante”. “Tumhe ce brāhmaṇā uposathaṁ na sakkarissatha na garukarissatha na mānessatha na pūjessatha, atha ko carahi uposathaṁ sakkarissati garukarissati mānessati pūjessati? Gaccha tvaṁ, brāhmaṇa, uposathaṁ, mā no agamāsi. Gaccha tvaṁ saṅghakammaṁ, mā no agamāsī”ti. “Evaṁ, bhante”ti kho āyasmā mahākappino bhagavato paccassosi.

and the Buddha said to him: “Isn’t it the case, Kappina, that you were wondering whether or not you should go to the observance day and the legal procedures of the Sangha?” “Yes, venerable sir.” “If you brahmins don’t honor and revere the observance day, then who will? Go to the observance day, brahmin, and go to the legal procedures of the Sangha.” “Yes.”

Atha kho bhagavā āyasmantaṁ mahākappinaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—maddakucchimhi migadāye āyasmato mahākappinassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi.

The Buddha instructed, inspired, and gladdened him with a teaching. 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.

4. Sīmānujānana

Atha kho bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘ettāvatā sāmaggī yāvatā ekāvāso’ti, kittāvatā nu kho ekāvāso hotī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sīmaṁ sammannituṁ. Evañca pana, bhikkhave, sammannitabbā— paṭhamaṁ nimittā kittetabbā— pabbatanimittaṁ, pāsāṇanimittaṁ, vananimittaṁ, rukkhanimittaṁ, magganimittaṁ, vammikanimittaṁ, nadīnimittaṁ, udakanimittaṁ. Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yāvatā samantā nimittā kittitā. Yadi saṅghassa pattakallaṁ, saṅgho etehi nimittehi sīmaṁ sammanneyya samānasaṁvāsaṁ ekuposathaṁ. Esā ñatti.

4. The allowance for monastery zones

When they knew that the Buddha had laid down a rule that a complete assembly extends as far as one monastery, the monks thought, “How far does a single monastery extend?” They told the Buddha. “I allow you to establish a monastery zone. And it should be established like this. First you should announce the zone markers: a hill, a rock, a forest grove, a tree, a path, an anthill, a river, a lake. Then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should establish a monastery zone based on the announced markers, defining who belongs to the same community and who should do the observance-day ceremony together. This is the motion.

Suṇātu me, bhante, saṅgho. Yāvatā samantā nimittā kittitā. Saṅgho etehi nimittehi sīmaṁ sammannati samānasaṁvāsaṁ ekuposathaṁ. Yassāyasmato khamati etehi nimittehi sīmāya sammuti samānasaṁvāsāya ekuposathāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammatā sīmā saṅghena etehi nimittehi samānasaṁvāsā ekuposathā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Please, venerables, I ask the Sangha to listen. The Sangha establishes a monastery zone based on the announced markers, defining who belongs to the same community and who should do the observance-day ceremony together. Any monk who approves of establishing a monastery zone based on these markers, defining who belongs to the same community and who should do the observance-day ceremony together, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has established a monastery zone based on these markers, defining who belongs to the same community and who should do the observance-day ceremony together. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā sīmāsammuti anuññātā”ti— atimahatiyo sīmāyo sammannanti, catuyojanikāpi pañcayojanikāpi chayojanikāpi. Bhikkhū uposathaṁ āgacchantā uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti, antarāpi parivasanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, atimahatī sīmā sammannitabbā, catuyojanikā vā pañcayojanikā vā chayojanikā vā. Yo sammanneyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tiyojanaparamaṁ sīmaṁ sammannitun”ti.

When they heard that the Buddha had made an allowance to establish a monastery zone, the monks from the group of six established zones that were too large: 50, 65, and even 80 kilometers across. 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. They told the Buddha. “You shouldn’t establish a monastery zone that is too large, whether 50, 65, or 80 kilometers across. If you do, you commit an offense of wrong conduct. You should establish a monastery zone that is 40 kilometers across at the most.”

Tena kho pana samayena chabbaggiyā bhikkhū nadīpārasīmaṁ sammannanti. Uposathaṁ āgacchantā bhikkhūpi vuyhanti, pattāpi vuyhanti, cīvarānipi vuyhanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, nadīpārasīmā sammannitabbā. Yo sammanneyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yatthassa dhuvanāvā vā dhuvasetu vā, evarūpaṁ nadīpārasīmaṁ sammannitun”ti.

At one time the monks from the group of six had established a zone that crossed a river. Monks on their way to the observance-day ceremony were swept away by the current, as were their bowls and robes. “You shouldn’t establish a monastery zone that crosses a river. If you do, you commit an offense of wrong conduct. I allow you to establish a monastery zone that crosses a river only if there is a permanent bridge or ferry connection.”

5. Uposathāgārakathā

Tena kho pana samayena bhikkhū anupariveṇiyaṁ pātimokkhaṁ uddisanti asaṅketena. Āgantukā bhikkhū na jānanti— “kattha vā ajjuposatho karīyissatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, anupariveṇiyaṁ pātimokkhaṁ uddisitabbaṁ asaṅketena. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, uposathāgāraṁ sammannitvā uposathaṁ kātuṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā. Evañca pana, bhikkhave, sammannitabbaṁ.

5. Discussion of the observance-day hall

At that time the monks recited the Monastic Code in one yard after another without making a prior arrangement. Newly-arrived monks did not know where the observance-day ceremony was to be held. They told the Buddha. “You shouldn’t recite the Monastic Code in one yard after another without making a prior arrangement. If you do, you commit an offense of wrong conduct. I allow you to designate an observance-day hall—whether a dwelling, a stilt house, or a cave—for the observance-day ceremony. And it should be designated like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa uposathāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo vihāro uposathāgāraṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should designate such-and-such a dwelling as the observance-day hall. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates such-and-such a dwelling as the observance-day hall. Any monk who approves of designating such-and-such a dwelling as the observance-day hall should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as the observance-day hall. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena aññatarasmiṁ āvāse dve uposathāgārāni sammatāni honti. Bhikkhū ubhayattha sannipatanti— “idha uposatho karīyissati, idha uposatho karīyissatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ekasmiṁ āvāse dve uposathāgārāni sammannitabbāni. Yo sammanneyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ekaṁ samūhanitvā ekattha uposathaṁ kātuṁ.

Soon afterwards in a certain monastery, they designated two different observance-day halls. Monks gathered in both places, each group thinking, “The observance-day ceremony will be done here.” They told the Buddha. “You shouldn’t designate two different observance-day halls within the same monastery. If you do, you commit an offense of wrong conduct. You should abolish one of them and do the observance-day ceremony in one place.

Evañca pana, bhikkhave, samūhantabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ uposathāgāraṁ samūhaneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ uposathāgāraṁ samūhanati. Yassāyasmato khamati itthannāmassa uposathāgārassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samūhataṁ saṅghena itthannāmaṁ uposathāgāraṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And it should be abolished like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should abolish such-and-such an observance-day hall. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha abolishes such-and-such an observance-day hall. Any monk who approves of abolishing such-and-such an observance-day hall should remain silent. Any monk who doesn’t approve should speak up. The Sangha has abolished such-and-such an observance-day hall. The Sangha approves and is therefore silent. I will remember it thus.’”

6. Uposathappamukhānujānana

Tena kho pana samayena aññatarasmiṁ āvāse atikhuddakaṁ uposathāgāraṁ sammataṁ hoti, tadahuposathe mahābhikkhusaṅgho sannipatito hoti. Bhikkhū asammatāya bhūmiyā nisinnā pātimokkhaṁ assosuṁ. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘uposathāgāraṁ sammannitvā uposatho kātabbo’ti, mayañcamhā asammatāya bhūmiyā nisinnā pātimokkhaṁ assumhā, kato nu kho amhākaṁ uposatho, akato nu kho”ti. Bhagavato etamatthaṁ ārocesuṁ. “Sammatāya vā, bhikkhave, bhūmiyā nisinnā asammatāya vā yato pātimokkhaṁ suṇāti, katovassa uposatho.

6. The allowance for an observance-day forecourt

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. Some monks listened to the recitation of the Monastic Code while sitting outside the designated area. Knowing that the Buddha had laid down a rule 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?” They told the Buddha. “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.

Tena hi, bhikkhave, saṅgho yāva mahantaṁ uposathappamukhaṁ ākaṅkhati, tāva mahantaṁ uposathappamukhaṁ sammannatu. Evañca pana, bhikkhave, sammannitabbaṁ. Paṭhamaṁ nimittā kittetabbā. Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yāvatā samantā nimittā kittitā. Yadi saṅghassa pattakallaṁ, saṅgho etehi nimittehi uposathappamukhaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Yāvatā samantā nimittā kittitā. Saṅgho etehi nimittehi uposathappamukhaṁ sammannati. Yassāyasmato khamati etehi nimittehi uposathappamukhassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammataṁ saṅghena etehi nimittehi uposathappamukhaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Still, the Sangha may designate an observance-day forecourt as large as it likes. And it should be designated like this. First the markers should be announced. Then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should designate an observance-day forecourt based on the announced markers. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates an observance-day forecourt based on the announced markers. Any monk who approves of designating an observance-day forecourt based on these markers should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated an observance-day forecourt based on these markers. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe navakā bhikkhū paṭhamataraṁ sannipatitvā— “na tāva therā āgacchantī”ti— pakkamiṁsu. Uposatho vikāle ahosi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tadahuposathe therehi bhikkhūhi paṭhamataraṁ sannipatitun”ti.

On one occasion, on the observance day in a certain monastery, the junior monks had gathered first. Thinking, “There’s no point in being here before the senior monks arrive,” they left. As a consequence, the observance-day ceremony was done at the wrong time. “On the observance day, the senior monks should gather first.”

Tena kho pana samayena rājagahe sambahulā āvāsā samānasīmā honti. Tattha bhikkhū vivadanti— “amhākaṁ āvāse uposatho karīyatu, amhākaṁ āvāse uposatho karīyatū”ti. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, sambahulā āvāsā samānasīmā honti. Tattha bhikkhū vivadanti— ‘amhākaṁ āvāse uposatho karīyatu, amhākaṁ āvāse uposatho karīyatū’ti. Tehi, bhikkhave, bhikkhūhi sabbeheva ekajjhaṁ sannipatitvā uposatho kātabbo. Yattha vā pana thero bhikkhu viharati, tattha sannipatitvā uposatho kātabbo, na tveva vaggena saṅghena uposatho kātabbo. Yo kareyya, āpatti dukkaṭassā”ti.

At that time at Rājagaha, there was a number of monasteries within the same monastery zone. The monks argued about where the observance-day ceremony should be done. “When there are a number of monasteries within the same zone and the monks are arguing about where the observance-day ceremony should be done, they should all gather in one place and do the observance-day ceremony there. Or they should gather wherever the most senior monk is staying. You shouldn’t do the observance-day ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.”

7. Avippavāsasīmānujānana

Tena kho pana samayena āyasmā mahākassapo andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manaṁ vūḷho ahosi, cīvarānissa allāni. Bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ— “kissa te, āvuso, cīvarāni allānī”ti? “Idhāhaṁ, āvuso, andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manamhi vūḷho. Tena me cīvarāni allānī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu.

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

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. The monks asked him why his robes were wet, and he told them what had happened. They told the Buddha. “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.

Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, yadi saṅghassa pattakallaṁ saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannati. Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammatā sā sīmā saṅghena ticīvarena avippavāsā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And it should be designated like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. If the Sangha is ready, it should designate this same zone as a may-stay-apart-from-the-three-robes area. This is the motion. Please, venerables, I ask the Sangha to listen. 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 designates this same zone as a may-stay-apart-from-the-three-robes area. Any monk who approves of designating this monastery zone as a may-stay-apart-from-the-three-robes area should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated this monastery zone as a may-stay-apart-from-the-three-robes area. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena bhikkhū bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipanti. Tāni cīvarāni nassantipi ḍayhantipi undūrehipi khajjanti. Bhikkhū duccoḷā honti lūkhacīvarā. Bhikkhū evamāhaṁsu— “kissa tumhe, āvuso, duccoḷā lūkhacīvarā”ti? “Idha mayaṁ, āvuso, bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipimhā. Tāni cīvarāni naṭṭhānipi daḍḍhānipi, undūrehipi khāyitāni, tena mayaṁ duccoḷā lūkhacīvarā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu, ṭhapetvā gāmañca gāmūpacārañca.

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. Their robes were lost, burned, and eaten by rats. As a consequence, they had shabby robes. Other monks asked them why, and they told them what had happened. They told the Buddha. “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.

Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā yadi saṅghassa pattakallaṁ, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammanneyya, ṭhapetvā gāmañca gāmūpacārañca. Esā ñatti. Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannati, ṭhapetvā gāmañca gāmūpacārañca. Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya sammuti, ṭhapetvā gāmañca gāmūpacārañca, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammatā sā sīmā saṅghena ticīvarena avippavāsā, ṭhapetvā gāmañca gāmūpacārañca. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And it should be designated like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. If the Sangha is ready, it should designate this same zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. This is the motion. Please, venerables, I ask the Sangha to listen. 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 designates this same zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. Any monk who approves of designating this monastery zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated this monastery zone as a may-stay-apart-from-the-three-robes area, leaving out inhabited areas and the vicinity of inhabited areas. The Sangha approves and is therefore silent. I will remember it thus.’

8. Sīmāsamūhanana

“Sīmaṁ, bhikkhave, sammannantena paṭhamaṁ samānasaṁvāsasīmā sammannitabbā, pacchā ticīvarena avippavāso sammannitabbo. Sīmaṁ, bhikkhave, samūhanantena paṭhamaṁ ticīvarena avippavāso samūhantabbo, pacchā samānasaṁvāsasīmā samūhantabbā. Evañca pana, bhikkhave, ticīvarena avippavāso samūhantabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yo so saṅghena ticīvarena avippavāso sammato, yadi saṅghassa pattakallaṁ, saṅgho taṁ ticīvarena avippavāsaṁ samūhaneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Yo so saṅghena ticīvarena avippavāso sammato, saṅgho taṁ ticīvarena avippavāsaṁ samūhanati. Yassāyasmato khamati etassa ticīvarena avippavāsassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samūhato so saṅghena ticīvarena avippavāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

8. The abolishing of monastery zones

“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. 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. And this how a may-stay-apart-from-the-three-robes area should be abolished. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should abolish this may-stay-apart-from-the-three-robes area. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha abolishes this may-stay-apart-from-the-three-robes area. Any monk who approves of abolishing this may-stay-apart-from-the-three-robes area should remain silent. Any monk who doesn’t approve should speak up. The Sangha has abolished this may-stay-apart-from-the-three-robes area. The Sangha approves and is therefore silent. I will remember it thus.’

Evañca pana, bhikkhave, sīmā samūhantabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, yadi saṅghassa pattakallaṁ, saṅgho taṁ sīmaṁ samūhaneyya samānasaṁvāsaṁ ekuposathaṁ. Esā ñatti. Suṇātu me, bhante, saṅgho. Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ samūhanati samānasaṁvāsaṁ ekuposathaṁ. Yassāyasmato khamati etissā sīmāya samānasaṁvāsāya ekuposathāya samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. Samūhatā sā sīmā saṅghena samānasaṁvāsā ekuposathā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And a monastery zone should be abolished like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should abolish this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha abolishes this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. Any monk who approves of abolishing this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has abolished this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. The Sangha approves and is therefore silent. I will remember it thus.’

9. Gāmasīmādi

“Asammatāya, bhikkhave, sīmāya aṭṭhapitāya, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharati, yā tassa vā gāmassa gāmasīmā, nigamassa vā nigamasīmā, ayaṁ tattha samānasaṁvāsā ekuposathā. Agāmake ce, bhikkhave, araññe samantā sattabbhantarā, ayaṁ tattha samānasaṁvāsā ekuposathā. Sabbā, bhikkhave, nadī asīmā; sabbo samuddo asīmo; sabbo jātassaro asīmo. Nadiyā vā, bhikkhave, samudde vā jātassare vā yaṁ majjhimassa purisassa samantā udakukkhepā, ayaṁ tattha samānasaṁvāsā ekuposathā”ti.

9. Zones of inhabited areas, etc.

“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. 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. A whole river, a whole ocean, or a whole lake cannot be a monastery zone in its own right. 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.”

Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ sambhindanti. Bhagavato etamatthaṁ ārocesuṁ. “Yesaṁ, bhikkhave, sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ. Yesaṁ, bhikkhave, sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ. Na, bhikkhave, sīmāya sīmā sambhinditabbā. Yo sambhindeyya, āpatti dukkaṭassā”ti.

At one time the monks from the group of six established a monastery zone that overlapped with an existing monastery zone. “The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand. The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand. You shouldn’t establish a monastery zone that overlaps with an existing monastery zone. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ ajjhottharanti. Bhagavato etamatthaṁ ārocesuṁ. “Yesaṁ, bhikkhave, sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ. Yesaṁ, bhikkhave, sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ. Na, bhikkhave, sīmāya sīmā ajjhottharitabbā. Yo ajjhotthareyya, āpatti dukkaṭassāti. Anujānāmi, bhikkhave, sīmaṁ sammannantena sīmantarikaṁ ṭhapetvā sīmaṁ sammannitun”ti.

At one time the monks from the group of six established a monastery zone that enclosed one existing monastery zone within it. “The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand. The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand. You shouldn’t establish a monastery zone that encloses an existing monastery zone. If you do, you commit an offense of wrong conduct. When you establish a monastery zone, you should leave a gap to any existing monastery zone.”

10. Uposathabhedādi

Atha kho bhikkhūnaṁ etadahosi— “kati nu kho uposathā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Dveme, bhikkhave, uposathā— cātuddasiko ca pannarasiko ca. Ime kho, bhikkhave, dve uposathā”ti.

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

The monks thought, “How many observance days are there?” They told the Buddha. “There are two observance days: the fourteenth and the fifteenth day of the lunar half-month.”

Atha kho bhikkhūnaṁ etadahosi— “kati nu kho uposathakammānī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Cattārimāni, bhikkhave, uposathakammāni— adhammena vaggaṁ uposathakammaṁ, adhammena samaggaṁ uposathakammaṁ, dhammena vaggaṁ uposathakammaṁ, dhammena samaggaṁ uposathakammanti. Tatra, bhikkhave, yadidaṁ adhammena vaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ. Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.

The monks thought, “How many kinds of observance-day procedures are there?” “There are these four kinds: The observance-day procedure that is illegitimate and has an incomplete assembly. The observance-day procedure that is illegitimate but has a complete assembly. The observance-day procedure that is legitimate but has an incomplete assembly. The observance-day procedure that is legitimate and has a complete assembly. The first,

Tatra, bhikkhave, yadidaṁ adhammena samaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ. Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ. Tatra, bhikkhave, yadidaṁ dhammena vaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ. Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ. Tatra, bhikkhave, yadidaṁ dhammena samaggaṁ uposathakammaṁ, evarūpaṁ, bhikkhave, uposathakammaṁ kātabbaṁ, evarūpañca mayā uposathakammaṁ anuññātaṁ. Tasmātiha, bhikkhave, evarūpaṁ uposathakammaṁ karissāma yadidaṁ dhammena samagganti— evañhi vo, bhikkhave, sikkhitabban”ti.

second, and third of these shouldn’t be done; I haven’t allowed such procedures. The fourth should be done; I have allowed such procedures. Therefore, monks, you should train like this: ‘We will do observance-day procedures that are legitimate and have a complete assembly.’”

11. Saṅkhittena pātimokkhuddesādi

Atha kho bhikkhūnaṁ etadahosi— “kati nu kho pātimokkhuddesā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Pañcime, bhikkhave, pātimokkhuddesā. Nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ. Ayaṁ paṭhamo pātimokkhuddeso. Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ. Ayaṁ dutiyo pātimokkhuddeso. Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ. Ayaṁ tatiyo pātimokkhuddeso. Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ. Ayaṁ catuttho pātimokkhuddeso. Vitthāreneva pañcamo. Ime kho, bhikkhave, pañca pātimokkhuddesā”ti.

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

The monks thought, “How many ways are there of reciting the Monastic Code?” They told the Buddha. “There are these five ways of reciting the Monastic Code: After reciting the introduction, the rest is announced as if heard. This is the first way. After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard. This is the second way. After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard. This is the third way. 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. This is the fourth way. In full is the fifth.”

Tena kho pana samayena bhikkhū— “bhagavatā saṅkhittena pātimokkhuddeso anuññāto”ti— sabbakālaṁ saṅkhittena pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṅkhittena pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassā”ti.

When they heard that the Buddha had allowed the recitation of the Monastic Code in brief, some monks recited it in brief all the time. “You shouldn’t recite the Monastic Code in brief. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahuposathe savarabhayaṁ ahosi. Bhikkhū nāsakkhiṁsu vitthārena pātimokkhaṁ uddisituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sati antarāye saṅkhittena pātimokkhaṁ uddisitun”ti.

At that time, on the observance day in a certain monastery in the Kosalan country, there was a threat from primitive tribes. The monks were unable to recite the Monastic Code in full. “I allow you to recite the Monastic Code in brief when there are threats.”

Tena kho pana samayena chabbaggiyā bhikkhū asatipi antarāye saṅkhittena pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, asati antarāye saṅkhittena pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sati antarāye saṅkhittena pātimokkhaṁ uddisituṁ. Tatrime antarāyā— rājantarāyo, corantarāyo, agyantarāyo, udakantarāyo, manussantarāyo, amanussantarāyo, vāḷantarāyo, sarīsapantarāyo, jīvitantarāyo, brahmacariyantarāyoti. Anujānāmi, bhikkhave, evarūpesu antarāyesu saṅkhittena pātimokkhaṁ uddisituṁ, asati antarāye vitthārenā”ti.

The monks from the group of six recited the Monastic Code in brief even when there were no threats. “You shouldn’t recite the Monastic Code in brief when there are no threats. If you do, you commit an offense of wrong conduct. I allow you to recite the Monastic Code in brief when there are any of these threats: 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.”

Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā dhammaṁ bhāsanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena dhammo bhāsitabbo. Yo bhāseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, therena bhikkhunā sāmaṁ vā dhammaṁ bhāsituṁ paraṁ vā ajjhesitun”ti.

On one occasion the monks from the group of six gave a teaching in the midst of the Sangha without being asked. “You shouldn’t give a teaching in the midst of the Sangha without being asked. If you do, you commit an offense of wrong conduct. I allow the most senior monk either to give a teaching himself or to ask someone else.”

12. Vinayapucchanakathā

Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ pucchanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṅghamajjhe asammatena vinayo pucchitabbo. Yo puccheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṁ pucchituṁ. Evañca pana, bhikkhave, sammannitabbo— attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.

12. Discussion of questioning on the Monastic Law

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. “You shouldn’t question others on the Monastic Law in the midst of the Sangha without being approved. If you do, you commit an offense of wrong conduct. I allow you to question others on the Monastic Law in the midst of the Sangha after being approved. And it should be done like this. One is either approved through oneself or through someone else.

Kathañca attanāva attānaṁ sammannitabbaṁ? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmaṁ vinayaṁ puccheyyan’ti. Evaṁ attanāva attānaṁ sammannitabbaṁ. Kathañca parena paro sammannitabbo? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, itthannāmo itthannāmaṁ vinayaṁ puccheyyā’ti. Evaṁ parena paro sammannitabbo”ti.

How is one approved through oneself? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will question so-and-so on the Monastic Law.’ And how is one approved through someone else? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, so-and-so will question so-and-so on the Monastic Law.’

Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ pucchanti. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ pucchitun”ti.

Soon good monks asked questions on the Monastic Law in the midst of the Sangha after being approved. The monks from the group of six became angry and bitter, and they made threats of violence. “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.”

13. Vinayavissajjanakathā

Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ vissajjenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṅghamajjhe asammatena vinayo vissajjetabbo. Yo vissajjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṁ vissajjetuṁ. Evañca pana, bhikkhave, sammannitabbaṁ. Attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.

13. Discussion of replying to questions on the Monastic Law

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. “You shouldn’t reply to questions on the Monastic Law in the midst of the Sangha without being approved. If you do, you commit an offense of wrong conduct. I allow you to reply to questions on the Monastic Law in the midst of the Sangha after being approved. And it should be done like this. One is either approved through oneself or through someone else.

Kathañca attanāva attānaṁ sammannitabbaṁ? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmena vinayaṁ puṭṭho vissajjeyyan’ti. Evaṁ attanāva attānaṁ sammannitabbaṁ. Kathañca parena paro sammannitabbo? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, itthannāmo itthannāmena vinayaṁ puṭṭho vissajjeyyā’ti. Evaṁ parena paro sammannitabbo”ti.

How is one approved through oneself? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will reply when asked by so-and-so on the Monastic Law.’ And how is one approved through someone else? A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, so-and-so will reply when asked by so-and-so on the Monastic Law.’

Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ vissajjenti. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ vissajjetun”ti.

Soon good monks replied to questions on the Monastic Law in the midst of the Sangha after being approved. The monks from the group of six became angry and bitter, and they made threats of violence. “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.”

14. Codanākathā

Tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṁ bhikkhuṁ āpattiyā codenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo. Yo codeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, okāsaṁ kārāpetvā āpattiyā codetuṁ— karotu āyasmā okāsaṁ, ahaṁ taṁ vattukāmo”ti.

14. Discussion of accusing

At one time the monks from the group of six accused a monk of an offense without first getting his permission to do so. “You shouldn’t accuse a monk of an offense without first getting his permission. If you do, you commit an offense of wrong conduct. You should only accuse someone of an offense after getting their permission: ‘I wish to speak to you, venerable, please give me permission.’”

Tena kho pana samayena pesalā bhikkhū chabbaggiye bhikkhū okāsaṁ kārāpetvā āpattiyā codenti. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, katepi okāse puggalaṁ tulayitvā āpattiyā codetun”ti.

Soon, after getting their permission, good monks accused the monks from the group of six of an offense. The monks from the group of six became angry and bitter, and they made threats of violence. “Even when you have their permission, you should first evaluate the individual and then accuse them of an offense.”

Tena kho pana samayena chabbaggiyā bhikkhū—“puramhākaṁ pesalā bhikkhū okāsaṁ kārāpentī”ti—paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāsaṁ kārāpenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāso kārāpetabbo. Yo kārāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, puggalaṁ tulayitvā okāsaṁ kātun”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—asked permission from pure monks who had not committed any offenses. “When there is no reason for doing so, you shouldn’t ask permission from pure monks who haven’t committed any offenses. If you do, you commit an offense of wrong conduct. And you should give permission only after evaluating the individual.”

15. Adhammakammapaṭikkosanādi

Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṁ karonti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, adhammakammaṁ kātabbaṁ. Yo kareyya, āpatti dukkaṭassāti. Karontiyeva adhammakammaṁ. Bhagavato etamatthaṁ ārocesuṁ. Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositun”ti.

15. Objecting to an illegitimate legal procedure, etc.

On one occasion the monks from the group of six did an illegitimate legal procedure in the midst of the Sangha. “You shouldn’t do illegitimate legal procedures. If you do, you commit an offense of wrong conduct.” They still did illegitimate procedures. “You should object when an illegitimate legal procedure is being done.”

Tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, diṭṭhimpi āvikātunti. Tesaṁyeva santike diṭṭhiṁ āvikaronti. Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti. Bhagavato etamatthaṁ ārocesuṁ. Anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṁ, dvīhi tīhi diṭṭhiṁ āvikātuṁ, ekena adhiṭṭhātuṁ— ‘na metaṁ khamatī’”ti.

Soon afterwards good monks objected when the monks from the group of six did an illegitimate procedure. The monks from the group of six became angry and bitter, and they made threats of violence. “I also allow you to state your view.” They did. Once again the monks from the group of six became angry and bitter, making threats of violence. “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: ‘I don’t approve of this.’”

Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe pātimokkhaṁ uddisamānā sañcicca na sāventi. Bhagavato etamatthaṁ ārocesuṁ. “ Na, bhikkhave, pātimokkhuddesakena sañcicca na sāvetabbaṁ. Yo na sāveyya, āpatti dukkaṭassā”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. “When reciting the Monastic Code, you shouldn’t deliberately make yourselves inaudible. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena āyasmā udāyī saṅghassa pātimokkhuddesako hoti kākassarako. Atha kho āyasmato udāyissa etadahosi— “bhagavatā paññattaṁ— ‘pātimokkhuddesakena sāvetabban’ti, ahañcamhi kākassarako, kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pātimokkhuddesakena vāyamituṁ— ‘kathaṁ sāveyyan’ti. Vāyamantassa anāpattī”ti.

At one time Venerable Udāyī was the Sangha’s reciter of the Monastic Code, but he had a hoarse voice. He knew that the Buddha had laid down a rule that the reciters of the Monastic Code should make themselves heard, and he thought, ‘I have a hoarse voice. What should I do?’ “The reciter of the Monastic Code should make an effort to be heard. If you make an effort, there’s no offense.”

Tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṁ uddisati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassā”ti.

On one occasion Devadatta recited the Monastic Code in a gathering that included lay people. “You shouldn’t recite the Monastic Code in a gathering that includes lay people. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṁ uddisanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, therādhikaṁ pātimokkhan”ti.

On one occasion the monks from the group of six recited the Monastic Code in the midst of the Sangha without being asked. “You shouldn’t recite the Monastic Code in the midst of the Sangha without first being asked to do so. If you do, you commit an offense of wrong conduct. The most senior monk should be in charge of the recitation of the Monastic Code.”

16. Pātimokkhuddesakaajjhesanādi

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena codanāvatthu tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena codanāvatthu tadavasari. Tena kho pana samayena aññatarasmiṁ āvāse sambahulā bhikkhū viharanti. Tattha thero bhikkhu bālo hoti abyatto. So na jānāti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.

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

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Codanāvatthu. When he eventually arrived, he stayed there. At that time a number of monks were staying in a certain monastery where the most senior monk was ignorant and incompetent. He did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation.

Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘therādhikaṁ pātimokkhan’ti, ayañca amhākaṁ thero bālo abyatto, na jānāti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo tassādheyyaṁ pātimokkhan”ti.

The other monks knew that the Buddha had laid down a rule that the most senior monk should be in charge of the recitation of the Monastic Code, and so they wondered what to do. They told the Buddha. “In such a case, a competent and capable monk there should be in charge of the recitation of the Monastic Code.”

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Te theraṁ ajjhesiṁsu— “uddisatu, bhante, thero pātimokkhan”ti. So evamāha— “na me, āvuso, vattatī”ti. Dutiyaṁ theraṁ ajjhesiṁsu— “uddisatu, bhante, thero pātimokkhan”ti. Sopi evamāha— “na me, āvuso, vattatī”ti. Tatiyaṁ theraṁ ajjhesiṁsu— “uddisatu, bhante, thero pātimokkhan”ti. Sopi evamāha— “na me, āvuso, vattatī”ti. Eteneva upāyena yāva saṅghanavakaṁ ajjhesiṁsu— “uddisatu āyasmā pātimokkhan”ti. Sopi evamāha—

On one occasion on the observance day, a number of ignorant and incompetent monks were staying in a certain monastery. They did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They requested the most senior monk to recite the Monastic Code, but he replied that he was incapable. They made the same request of the second-most and third-most senior monks, and on both occasions received the same reply. They then requested each monk in turn until they reached the most junior monk. And they all gave the same reply.

“na me, bhante, vattatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. 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.

“When all the monks in a monastery are ignorant and incompetent, and none of them is able to recite the Monastic Code,

Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvāna āgacchāhī”ti.

they should straightaway send a monk to a neighboring monastery to learn the Monastic Code, either in brief or in full.”

Atha kho bhikkhūnaṁ etadahosi— “kena nu kho pāhetabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti. Therena āṇattā navā bhikkhū na gacchanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, therena āṇattena agilānena na gantabbaṁ. Yo na gaccheyya, āpatti dukkaṭassā”ti.

The monks thought, “Who is responsible for sending someone?” “The most senior monk should tell a junior monk to go.” Although told by the senior monk, the junior monks did not go. “If a monk isn’t sick and he’s told by the most senior monk to go, he should go. If he doesn’t, he commits an offense of wrong conduct.”

17. Pakkhagaṇanādiuggahaṇānujānana

Atha kho bhagavā codanāvatthusmiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgañchi. Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti— “katimī, bhante, pakkhassā”ti? Bhikkhū evamāhaṁsu— “na kho mayaṁ, āvuso, jānāmā”ti. Manussā ujjhāyanti khiyyanti vipācenti— “pakkhagaṇanamattampime samaṇā sakyaputtiyā na jānanti, kiṁ panime aññaṁ kiñci kalyāṇaṁ jānissantī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pakkhagaṇanaṁ uggahetun”ti.

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

When he had stayed at Codanāvatthu for as long as he liked, the Buddha returned to Rājagaha. Then, while the monks were walking for almsfood, people asked them which half-month it was. They replied that they did not know. People complained and criticized them, “These Sakyan monastics don’t even know the number of the lunar half-month. So how could they possibly know anything truly useful?” They told the Buddha. “You should learn the counting of the lunar half-months.”

Atha kho bhikkhūnaṁ etadahosi— “kena nu kho pakkhagaṇanā uggahetabbā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sabbeheva pakkhagaṇanaṁ uggahetun”ti.

The monks thought, “Who should learn the counting of the lunar half-months?” “You should all learn the counting of the lunar half-months.”

Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti— “kīvatikā, bhante, bhikkhū”ti? Bhikkhū evamāhaṁsu— “na kho mayaṁ, āvuso, jānāmā”ti. Manussā ujjhāyanti khiyyanti vipācenti— “aññamaññampime samaṇā sakyaputtiyā na jānanti, kiṁ panime aññaṁ kiñci kalyāṇaṁ jānissantī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhū gaṇetun”ti.

On another occasion, while the monks were walking for almsfood, people asked them how many monks there were. They replied that they did not know. People complained and criticized them, “These Sakyan monastics don’t even know about one another. So how could they possibly know anything truly useful?” “You should count the monks.”

Atha kho bhikkhūnaṁ etadahosi— “kadā nu kho bhikkhū gaṇetabbā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tadahuposathe nāmaggena vā gaṇetuṁ, salākaṁ vā gāhetun”ti.

The monks thought, “When should we count the monks?” “You should count the monks on the observance day, either by name or by distributing tickets.”

Tena kho pana samayena bhikkhū ajānantā ajjuposathoti dūraṁ gāmaṁ piṇḍāya caranti. Te uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ārocetuṁ ‘ajjuposatho’”ti. Atha kho bhikkhūnaṁ etadahosi— “kena nu kho ārocetabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, therena bhikkhunā kālavato ārocetun”ti. Tena kho pana samayena aññataro thero kālavato nassarati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhattakālepi ārocetun”ti. Bhattakālepi nassarati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yaṁ kālaṁ sarati, taṁ kālaṁ ārocetun”ti.

On one occasion, monks walked for almsfood in a faraway village, not knowing that it was the observance day. They arrived back while the Monastic Code was being recited or even just after. “You should announce, ‘Today is the observance day.’” The monks thought, “Who should make the announcement?” “The most senior monk should make the announcement early in the morning.” Soon afterwards a certain senior monk forgot to make the announcement early in the morning. “I allow you to make the announcement at the mealtime too.” He forgot to make the announcement at the mealtime too. “I allow you to make the announcement whenever you remember.”

18. Pubbakaraṇānujānana

Tena kho pana samayena aññatarasmiṁ āvāse uposathāgāraṁ uklāpaṁ hoti. Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āvāsikā bhikkhū uposathāgāraṁ na sammajjissantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uposathāgāraṁ sammajjitun”ti.

18. The instruction to do the prior duties

On one occasion in a certain monastery, the observance-day hall was dirty. Newly-arrived monks complained, “Why don’t the resident monks sweep the hall?” They told the Buddha. “You should sweep the observance-day hall.”

Atha kho bhikkhūnaṁ etadahosi— “kena nu kho uposathāgāraṁ sammajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti. Therena āṇattā navā bhikkhū na sammajjanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, therena āṇattena agilānena na sammajjitabbaṁ. Yo na sammajjeyya, āpatti dukkaṭassā”ti.

The monks thought, “Who should sweep it?” “The most senior monk should tell a junior monk.” Although told by the senior monk, the junior monks did not sweep. “If a monk isn’t sick and he’s told by the senior monk to sweep, he should sweep. If he doesn’t, he commits an offense of wrong conduct.”

Tena kho pana samayena uposathāgāre āsanaṁ apaññattaṁ hoti. Bhikkhū chamāyaṁ nisīdanti, gattānipi cīvarānipi paṁsukitāni honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uposathāgāre āsanaṁ paññapetun”ti. Atha kho bhikkhūnaṁ etadahosi— “kena nu kho uposathāgāre āsanaṁ paññapetabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti. Therena āṇattā navā bhikkhū na paññapenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, therena āṇattena agilānena na paññapetabbaṁ. Yo na paññapeyya, āpatti dukkaṭassā”ti.

On one occasion no seats were prepared in the observance-day hall. The monks sat on the ground. They got dirty, as did their robes. “You should prepare seats in the observance-day hall.” The monks thought, “Who should prepare them?” “The most senior monk should tell a junior monk.” Although told by the senior monk, the junior monks did not prepare them. “If a monk isn’t sick and he’s told by the senior monk to prepare the seats, he should do so. If he doesn’t, he commits an offense of wrong conduct.”

Tena kho pana samayena uposathāgāre padīpo na hoti. Bhikkhū andhakāre kāyampi cīvarampi akkamanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uposathāgāre padīpaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi— “kena nu kho uposathāgāre padīpo kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti. Therena āṇattā navā bhikkhū na padīpenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, therena āṇattena agilānena na padīpetabbo. Yo na padīpeyya, āpatti dukkaṭassā”ti.

On one occasion there was no lamp in the observance-day hall. Because it was dark, the monks stepped on one another and on one another’s robes. “You should light a lamp in the observance-day hall.” The monks thought, “Who should light it?” “The most senior monk should tell a junior monk.” Although told by the senior monk, the junior monks did not light a lamp. “If a monk isn’t sick and he’s told by the senior monk to light a lamp, he should do so. If he doesn’t, he commits an offense of wrong conduct.”

Tena kho pana samayena aññatarasmiṁ āvāse āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpenti, na paribhojanīyaṁ upaṭṭhāpenti. Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpessanti, na paribhojanīyaṁ upaṭṭhāpessantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pānīyaṁ paribhojanīyaṁ upaṭṭhāpetun”ti.

On one occasion in a certain monastery, the resident monks didn’t set out water for drinking or water for washing. Newly-arrived monks complained and criticized them, “Why don’t the resident monks set out water for drinking and water for washing?” “You should set out water for drinking and water for washing.”

Atha kho bhikkhūnaṁ etadahosi— “kena nu kho pānīyaṁ paribhojanīyaṁ upaṭṭhāpetabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti. Therena āṇattā navā bhikkhū na upaṭṭhāpenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, therena āṇattena agilānena na upaṭṭhāpetabbaṁ. Yo na upaṭṭhāpeyya, āpatti dukkaṭassā”ti.

The monks thought, “Who should do it?” “The most senior monk should tell a junior monk.” Although told by the senior monk, the junior monks did not do it. “If a monk isn’t sick and he’s told by the senior monk to set them out, he should do so. If he doesn’t, he commits an offense of wrong conduct.”

19. Disaṅgamikādivatthu

Tena kho pana samayena sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye āpucchiṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye āpucchanti. Te, bhikkhave, ācariyupajjhāyehi pucchitabbā— ‘kahaṁ gamissatha, kena saddhiṁ gamissathā’ti? Te ce, bhikkhave, bālā abyattā aññe bāle abyatte apadiseyyuṁ, na, bhikkhave, ācariyupajjhāyehi anujānitabbā. Anujāneyyuñce, āpatti dukkaṭassa. Te ca, bhikkhave, bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuñce, āpatti dukkaṭassa.

19. Those going to a different region, etc.

On one occasion a number of ignorant and incompetent monks asked permission from their teachers and preceptors to go to a different region. They told the Buddha. “A number of ignorant and incompetent monks might ask their teachers and preceptors for permission to go to a different region. The teachers and preceptors should then ask them where they’re going and who they’re going with. If they’re going with others who are ignorant and incompetent, the teachers and preceptors shouldn’t give them permission. If they do, they commit an offense of wrong conduct. And if the students go without permission from their teachers and preceptors, they commit an offense of wrong conduct.

Idha pana, bhikkhave, aññatarasmiṁ āvāse sambahulā bhikkhū viharanti bālā abyattā. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. Tehi, bhikkhave, bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena. No ce saṅgaṇheyyuṁ anuggaṇheyyuṁ upalāpeyyuṁ upaṭṭhāpeyyuṁ cuṇṇena mattikāya dantakaṭṭhena mukhodakena, āpatti dukkaṭassa.

A number of ignorant and incompetent monks may be staying in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. 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. 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. If they don’t look after him in this way, they commit an offense of wrong conduct.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— ‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tehi, bhikkhave, bhikkhūhi sabbeheva yattha jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā, so āvāso gantabbo. No ce gaccheyyuṁ, āpatti dukkaṭassa.

On the observance day, a number of ignorant and incompetent monks may be staying in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They should straightaway send a monk to a neighboring monastery to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good. 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. If they don’t go, they commit an offense of wrong conduct.

Idha pana, bhikkhave, aññatarasmiṁ āvāse sambahulā bhikkhū vassaṁ vasanti bālā abyattā. Te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— ‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo— ‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, na, bhikkhave, tehi bhikkhūhi tasmiṁ āvāse vassaṁ vasitabbaṁ. Vaseyyuñce, āpatti dukkaṭassā”ti.

A number of ignorant and incompetent monks may be spending the rainy-season residence in a certain monastery. They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation. They should straightaway send a monk to a neighboring monastery to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good. If he’s not, then a monk should be sent under the seven-day allowance to learn the Monastic Code, either in brief or in full. If he’s able to do this, it’s good. If he’s not, then those monks shouldn’t spend the rainy-season residence in that monastery. If they do, they commit an offense of wrong conduct.”

20. Pārisuddhidānakathā

Atha kho bhagavā bhikkhū āmantesi— “sannipatatha, bhikkhave, saṅgho uposathaṁ karissatī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca— “atthi, bhante, bhikkhu gilāno, so anāgato”ti. “Anujānāmi, bhikkhave, gilānena bhikkhunā pārisuddhiṁ dātuṁ. Evañca pana, bhikkhave, dātabbā— tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘pārisuddhiṁ dammi, pārisuddhiṁ me hara, pārisuddhiṁ me ārocehī’ti. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi.

20. Discussion of the passing on of purity

Then the Buddha addressed the monks: “Gather, monks, for the Sangha to do the observance-day ceremony.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.” “A sick monk should pass on his purity. And he should do it like this. 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, ‘I pass on my purity; please convey my purity; please announce my purity.’ If he makes this understood by body, by speech, or by body and speech, then the purity has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the purity hasn’t been passed on.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā uposatho kātabbo. Na tveva vaggena saṅghena uposatho kātabbo. Kareyya ce, āpatti dukkaṭassa.

If he’s able to do this, it’s good. 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. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the observance-day ceremony there. You shouldn’t do the observance-day ceremony with an incomplete Sangha. If you do, you commit an offense of wrong conduct.

Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva pakkamati, aññassa dātabbā pārisuddhi. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti … āpattiyā adassane ukkhittako paṭijānāti … āpattiyā appaṭikamme ukkhittako paṭijānāti … pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … paṇḍako paṭijānāti … theyyasaṁvāsako paṭijānāti … titthiyapakkantako paṭijānāti … tiracchānagato paṭijānāti … mātughātako paṭijānāti … pitughātako paṭijānāti … arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti … saṅghabhedako paṭijānāti … lohituppādako paṭijānāti … ubhatobyañjanako paṭijānāti, aññassa dātabbā pārisuddhi.

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. If, after the purity has been passed on to him, the monk who is conveying the purity disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain, admits right then and there that he’s been ejected for not recognizing an offense, admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a paṇḍaka, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one, admits right then and there that he’s raped a nun, admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a gynandromorph, then the purity should be passed on to someone else.

Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge pakkamati, anāhaṭā hoti pārisuddhi. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge vibbhamati …pe… ubhatobyañjanako paṭijānāti, anāhaṭā hoti pārisuddhi. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto pakkamati, āhaṭā hoti pārisuddhi. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto vibbhamati …pe… ubhatobyañjanako paṭijānāti, āhaṭā hoti pārisuddhi. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭā hoti pārisuddhi. Pārisuddhihārakassa anāpatti. Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sañcicca na āroceti, āhaṭā hoti pārisuddhi. Pārisuddhihārakassa āpatti dukkaṭassā”ti.

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. 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 … or admits that he’s a gynandromorph while on his way to the observance-day ceremony, then the purity hasn’t been brought. 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. And if, after the purity has been passed on to him, the monk who is conveying the purity disrobes after reaching the Sangha … or admits that he’s a gynandromorph after reaching the Sangha, then the purity has been brought. 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. There’s no offense for the one who is conveying the purity. 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. But there’s an offense of wrong conduct for the one who is conveying the purity.”

21. Chandadānakathā

Atha kho bhagavā bhikkhū āmantesi— “sannipatatha, bhikkhave, saṅgho kammaṁ karissatī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca— “atthi, bhante, bhikkhu gilāno, so anāgato”ti. “Anujānāmi, bhikkhave, gilānena bhikkhunā chandaṁ dātuṁ. Evañca pana, bhikkhave, dātabbo. Tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘chandaṁ dammi, chandaṁ me hara, chandaṁ me ārocehī’ti. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando. Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando.

21. Discussion on giving consent

The Buddha addressed the monks: “Gather, monks, for the Sangha to do a legal procedure.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.” “A sick monk should give his consent. And he should give like this. 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, ‘I give my consent; please convey my consent; please announce my consent.’ If he makes this understood by body, by speech, or by body and speech, then the consent has been given. If he doesn’t make this understood by body, by speech, or by body and speech, then the consent hasn’t been given.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṁ kātabbaṁ. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti— ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā kammaṁ kātabbaṁ. Na tveva vaggena saṅghena kammaṁ kātabbaṁ. Kareyya ce, āpatti dukkaṭassa.

If he’s able to do this, it’s good. 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. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the procedure there. You shouldn’t do a legal procedure with an incomplete sangha. If you do, you commit an offense of wrong conduct.

Chandahārako ce, bhikkhave, dinne chande tattheva pakkamati, aññassa dātabbo chando. Chandahārako ce, bhikkhave, dinne chande tattheva vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti … āpattiyā adassane ukkhittako paṭijānāti … āpattiyā appaṭikamme ukkhittako paṭijānāti … pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … paṇḍako paṭijānāti … theyyasaṁvāsako paṭijānāti … titthiyapakkantako paṭijānāti … tiracchānagato paṭijānāti … mātughātako paṭijānāti … pitughātako paṭijānāti … arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti … saṅghabhedako paṭijānāti … lohituppādako paṭijānāti … ubhatobyañjanako paṭijānāti, aññassa dātabbo chando. Chandahārako ce, bhikkhave, dinne chande antarāmagge pakkamati, anāhaṭo hoti chando. Chandahārako ce, bhikkhave, dinne chande antarāmagge vibbhamati …pe… ubhatobyañjanako paṭijānāti, anāhaṭo hoti chando. Chandahārako ce, bhikkhave, dinne chande saṅghappatto pakkamati, āhaṭo hoti chando. Chandahārako ce, bhikkhave, dinne chande saṅghappatto vibbhamati …pe… ubhatobyañjanako paṭijānāti, āhaṭo hoti chando. Chandahārako ce, bhikkhave, dinne chande saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭo hoti chando. Chandahārakassa anāpatti. Chandahārako ce, bhikkhave, dinne chande saṅghappatto sañcicca na āroceti, āhaṭo hoti chando. Chandahārakassa āpatti dukkaṭassa. Anujānāmi, bhikkhave, tadahuposathe pārisuddhiṁ dentena chandampi dātuṁ, santi saṅghassa karaṇīyan”ti.

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. If, after the consent has been given to him, the monk who is conveying the consent disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain, admits right then and there that he’s been ejected for not recognizing an offense, admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a paṇḍaka, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one, admits right then and there that he’s raped a nun, admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a gynandromorph, then the consent should be given to someone else. 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. 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 … or admits that he’s a gynandromorph while on his way to the legal procedure, then the consent hasn’t been brought. 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. And if, after the consent has been given to him, the monk who is conveying the consent disrobes after reaching the Sangha … or admits that he’s a gynandromorph after reaching the Sangha, then the consent has been brought. 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. There’s no offense for the one who is conveying the consent. 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. But there is an offense of wrong conduct for the one who is conveying the consent. On the observance day, if the Sangha has business to be done, then anyone passing on their purity should also give their consent.”

22. Ñātakādiggahaṇakathā

Tena kho pana samayena aññataraṁ bhikkhuṁ tadahuposathe ñātakā gaṇhiṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhuṁ tadahuposathe ñātakā gaṇhanti. Te ñātakā bhikkhūhi evamassu vacanīyā— ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti.

22. Discussion on being seized by relatives, etc.

At one time on the observance day, a certain monk was seized by his relatives. They told the Buddha. “If a monk is seized by his relatives on the observance day, other monks should say to those relatives, ‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā— ‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pārisuddhiṁ detī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā— ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho uposathaṁ karotī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. Kareyya ce, āpatti dukkaṭassa.

If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please step aside for a moment while this monk passes on his purity.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’ If they’re able to do this, it’s good. If not, you shouldn’t do the observance-day ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.

Idha pana, bhikkhave, bhikkhuṁ tadahuposathe rājāno gaṇhanti …pe… corā gaṇhanti … dhuttā gaṇhanti … bhikkhupaccatthikā gaṇhanti, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā— ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā— ‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pārisuddhiṁ detī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā— ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho uposathaṁ karotī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. Kareyya ce, āpatti dukkaṭassā”ti.

If on the observance day a monk is seized by kings, by bandits, by scoundrels, or by enemies of the monks, other monks should say to those enemies, ‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’ If they’re able to do this, it’s good. If not, they should say to those enemies, ‘Listen, please step aside for a moment while this monk passes on his purity.’ If they’re able to do this, it’s good. If not, they should say to those enemies, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’ If they’re able to do this, it’s good. If not, you shouldn’t do the observance-day ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.”

23. Ummattakasammuti

Atha kho bhagavā bhikkhū āmantesi— “sannipatatha, bhikkhave, atthi saṅghassa karaṇīyan”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca— “atthi, bhante, gaggo nāma bhikkhu ummattako, so anāgato”ti. “Dveme, bhikkhave, ummattakā— atthi, bhikkhave, bhikkhu ummattako saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, atthi neva sarati; āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati, atthi neva āgacchati.

23. Agreement in regard to insanity

Then the Buddha addressed the monks: “Gather, monks, there’s business for the Sangha.” A monk said to the Buddha, “Sir, there’s a monk called Gagga who is insane. He hasn’t come.” “Monks, there are two kinds of insane monks: 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, 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.

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.

For the first one of these, you should make an agreement in regard to insanity.

Evañca pana, bhikkhave, dātabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Gaggo bhikkhu ummattako— saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati. Yadi saṅghassa pattakallaṁ, saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṁ dadeyya. Sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyya, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṁ kareyya, saṅghakammaṁ kareyya. Esā ñatti.

And it should be made like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Gagga is insane. Sometimes he remembers the observance day and sometimes he doesn’t; sometimes he remembers the legal procedures of the Sangha and sometimes he doesn’t; sometimes he goes to the observance-day ceremony and sometimes he doesn’t; sometimes he goes to the legal procedures of the Sangha and sometimes he doesn’t. If the Sangha is ready, it should agree on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. This is the motion.

Suṇātu me, bhante, saṅgho. Gaggo bhikkhu ummattako— saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati. Saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṁ deti. Sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyyaṁ, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṁ karissati, saṅghakammaṁ karissati. Yassāyasmato khamati gaggassa bhikkhuno ummattakassa ummattakasammutiyā dānaṁ— sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyya, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṁ karissati, saṅghakammaṁ karissati, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnā saṅghena gaggassa bhikkhuno ummattakassa ummattakasammuti. Sareyya vā gaggo bhikkhu uposathaṁ na vā sareyya, sareyya vā saṅghakammaṁ na vā sareyya, āgaccheyya vā uposathaṁ na vā āgaccheyya, āgaccheyya vā saṅghakammaṁ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṁ karissati, saṅghakammaṁ karissati. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Please, venerables, I ask the Sangha to listen. The monk Gagga is insane. Sometimes he remembers the observance day and sometimes he doesn’t; sometimes he remembers the legal procedures of the Sangha and sometimes he doesn’t; sometimes he goes to the observance-day ceremony and sometimes he doesn’t; sometimes he goes to the legal procedures of the Sangha and sometimes he doesn’t. The Sangha agrees on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. Any monk who approves of this agreement— whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga—should remain silent. Any monk who doesn’t approve should speak up. The Sangha has agreed on the following in regard to the insanity of the monk Gagga: whether or not Gagga remembers either the observance-day ceremony or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga. The Sangha approves and is therefore silent. I will remember it thus.’”

24. Saṅghuposathādippabheda

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe cattāro bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘uposatho kātabbo’ti, mayañcamhā cattāro janā, kathaṁ nu kho amhehi uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, catunnaṁ pātimokkhaṁ uddisitun”ti.

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

At one time on the observance day, there were four monks staying in a certain monastery. They thought, “The Buddha has laid down a rule that the observance-day ceremony should be done. Now there’s four of us. So how should we do the observance-day ceremony?” They told the Buddha. “When there are four of you, you should recite the Monastic Code.”

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe tayo bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, mayañcamhā tayo janā, kathaṁ nu kho amhehi uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tiṇṇaṁ pārisuddhiuposathaṁ kātuṁ.

At one time on the observance day, there were three monks staying in a certain monastery. They thought, “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?” “When there are three of you, you should do the observance-day ceremony by declaring your purity.

Evañca pana, bhikkhave, kātabbo. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā— ‘Suṇantu me āyasmantā. Ajjuposatho pannaraso. Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pārisuddhiuposathaṁ kareyyāmā’ti. Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā— ‘parisuddho ahaṁ, āvuso; parisuddhoti maṁ dhāretha. Parisuddho ahaṁ, āvuso; parisuddhoti maṁ dhāretha. Parisuddho ahaṁ, āvuso; parisuddhoti maṁ dhārethā’ti.

And you should do it like this. A competent and capable monk should inform those monks: ‘Please, venerables, I ask you to listen. Today is the observance day, the fifteenth. If the venerables are ready, we should do the observance-day ceremony by declaring purity to one another.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I’m pure. Please remember me as pure.’ And he should repeat this two more times.

Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā— ‘parisuddho ahaṁ, bhante; parisuddhoti maṁ dhāretha. Parisuddho ahaṁ, bhante; parisuddhoti maṁ dhāretha. Parisuddho ahaṁ, bhante; parisuddhoti maṁ dhārethā’”ti.

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I’m pure, venerable. Please remember me as pure.’ And he should repeat this two more times.”

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe dve bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, tiṇṇannaṁ pārisuddhiuposathaṁ kātuṁ. Mayañcamhā dve janā. Kathaṁ nu kho amhehi uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dvinnaṁ pārisuddhiuposathaṁ kātuṁ.

At one time on the observance day, there were two monks staying in a certain monastery. They thought, “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. But there’s only two of us. So how should we do the observance-day ceremony?” “When there are two of you, you should do the observance-day ceremony by declaring your purity.

Evañca pana, bhikkhave, kātabbo. Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā navo bhikkhu evamassa vacanīyo— ‘parisuddho ahaṁ, āvuso; parisuddhoti maṁ dhārehi. Parisuddho ahaṁ, āvuso; parisuddhoti maṁ dhārehi. Parisuddho ahaṁ, āvuso; parisuddhoti maṁ dhārehī’ti.

And you should do it like this. The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk: ‘I’m pure. Please remember me as pure.’ And he should repeat this two more times.

Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā thero bhikkhu evamassa vacanīyo— ‘parisuddho ahaṁ, bhante; parisuddhoti maṁ dhāretha. Parisuddho ahaṁ, bhante; parisuddhoti maṁ dhāretha. Parisuddho ahaṁ, bhante; parisuddhoti maṁ dhārethā’”ti.

The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk: ‘I’m pure, venerable. Please remember me as pure.’ And he should repeat this two more times.”

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati. Atha kho tassa bhikkhuno etadahosi— “bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, tiṇṇannaṁ pārisuddhiuposathaṁ kātuṁ, dvinnaṁ pārisuddhiuposathaṁ kātuṁ. Ahañcamhi ekako. Kathaṁ nu kho mayā uposatho kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

At one time on the observance day, a monk was staying in a certain monastery by himself. He thought, “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. But I’m here by myself. So how should I do the observance-day ceremony?”

“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati. Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā, maṇḍape vā, rukkhamūle vā, so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā padīpaṁ katvā nisīditabbaṁ. Sace aññe bhikkhū āgacchanti, tehi saddhiṁ uposatho kātabbo. No ce āgacchanti, ajja me uposathoti adhiṭṭhātabbo. No ce adhiṭṭhaheyya, āpatti dukkaṭassa.

“On the observance day, a monk may be staying by himself in a certain monastery. 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. If other monks arrive, he should do the observance-day ceremony with them. If not, he should determine: ‘Today is my observance day.’ If he doesn’t make a determination, he commits an offense of wrong conduct.

Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā tīhi pātimokkhaṁ uddisitabbaṁ. Uddiseyyuñce, āpatti dukkaṭassa. Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā dvīhi pārisuddhiuposatho kātabbo. Kareyyuñce, āpatti dukkaṭassa. Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā ekena adhiṭṭhātabbo. Adhiṭṭhaheyya ce, āpatti dukkaṭassā”ti.

Wherever four monks are staying together, three shouldn’t recite the Monastic Code, while the purity of the fourth is brought. If you do recite the Monastic Code, you commit an offense of wrong conduct. 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. If you do declare purity, you commit an offense of wrong conduct. Wherever two monks are staying together, one shouldn’t make a determination, while the purity of the other is brought. If you do make a determination, you commit an offense of wrong conduct.”

25. Āpattipaṭikammavidhi

Tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṁ āpanno hoti. Atha kho tassa bhikkhuno etadahosi— “bhagavatā paññattaṁ— ‘na sāpattikena uposatho kātabbo’ti. Ahañcamhi āpattiṁ āpanno. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiṁ āpanno hoti. Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. Tena vattabbo— ‘passasī’ti. ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti.

25. The process for making amends for an offense

At one time on the observance day, a certain monk committed an offense. He thought, “The Buddha has laid down a rule that one shouldn’t do the observance-day ceremony if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “On the observance day, a monk may have committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’ve committed such-and-such an offense. I confess it.’ The other should say, ‘Do you recognize it?’ — ‘Yes, I recognize it.’ — ‘You should restrain yourself in the future.’

Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiyā vematiko hoti. Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo— ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi, tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo”ti.

On the observance day, a monk may be unsure if he’s committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’m unsure if I’ve committed such-and-such an offense. 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.”

Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ desenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sabhāgā āpatti desetabbā. Yo deseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ paṭiggaṇhanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sabhāgā āpatti paṭiggahetabbā. Yo paṭiggaṇheyya, āpatti dukkaṭassā”ti.

On one occasion the monks from the group of six confessed shared offenses with one another. “You shouldn’t confess shared offenses with one another. If you do, you commit an offense of wrong conduct.” On one occasion the monks from the group of six received the confession of shared offenses from one another. “You shouldn’t receive the confession of shared offenses from one another. If you do, you commit an offense of wrong conduct.”

26. Āpattiāvikaraṇavidhi

Tena kho pana samayena aññataro bhikkhu pātimokkhe uddissamāne āpattiṁ sarati. Atha kho tassa bhikkhuno etadahosi— “bhagavatā paññattaṁ— ‘na sāpattikena uposatho kātabbo’ti. Ahañcamhi āpattiṁ āpanno. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiṁ sarati. Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo— ‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno. Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo.

26. The process for revealing an offense

At one time a certain monk remembered an offense while the Monastic Code was being recited. He thought, “The Buddha has laid down a rule that one shouldn’t do the observance-day ceremony if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “A monk may remember an offense while the Monastic Code is being recited. He should say to a monk sitting next to him, ‘I’ve committed such-and-such an offense. 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.

Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiyā vematiko hoti. Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo— ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko. Yadā nibbematiko bhavissāmi, tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ; na tveva tappaccayā uposathassa antarāyo kātabbo”ti.

A monk may become unsure if he’s committed an offense while the Monastic Code is being recited. He should say to a monk sitting next to him, ‘I’m unsure if I’ve committed such-and-such an offense. 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. This is not an obstacle to doing the observance-day ceremony.”

27. Sabhāgāpattipaṭikammavidhi

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā paññattaṁ— ‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; mayaṁ te santike āpattiṁ paṭikarissāmāti.

27. The process for making amends for a shared offense

At one time on the observance day, the whole Sangha in a certain monastery had committed the same offense. The monks thought, “The Buddha has laid down a rule that one shouldn’t confess or receive the confession of shared offenses. Yet here the whole Sangha has committed the same offense. So what should we do?” “On the observance day, the whole Sangha in a certain monastery may have committed the same offense. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati, tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti vatvā uposatho kātabbo, pātimokkhaṁ uddisitabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo.

If he’s able to do this, it’s good. If he’s not, then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha has committed the same offense. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’ Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko. Yadā nibbematiko bhavissati, tadā taṁ āpattiṁ paṭikarissatī’ti vatvā uposatho kātabbo, pātimokkhaṁ uddisitabbaṁ; 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. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha is unsure if it has committed the same offense. When the Sangha is sure, it should make amends for this offense.’ Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony.

Idha pana, bhikkhave, aññatarasmiṁ āvāse vassūpagato saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo— gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo— gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha; mayaṁ te santike taṁ āpattiṁ paṭikarissāmā”ti.

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. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’ If he’s able to do this, it’s good. If he’s not, they should send a monk under the seven-day allowance: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’”

Tena kho pana samayena 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 etadavoca— “yo nu kho, āvuso, evañcevañca karoti, kiṁ nāma so āpattiṁ āpajjatī”ti?

Soon afterwards the whole Sangha in a certain monastery had committed the same offense. They did not know the name or the category of that offense. 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. A monk went up to him and asked, “When someone does such-and-such, what’s the name of the offense he’s committed?”

So evamāha— “yo kho, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati. Imaṁ nāma tvaṁ, āvuso, āpattiṁ āpanno; paṭikarohi taṁ āpattin”ti. So evamāha— “na kho ahaṁ, āvuso, ekova imaṁ āpattiṁ āpanno; ayaṁ sabbo saṅgho imaṁ āpattiṁ āpanno”ti. So evamāha— “kiṁ te, āvuso, karissati paro āpanno vā anāpanno vā. Iṅgha tvaṁ, āvuso, sakāya āpattiyā vuṭṭhāhī”ti.

The learned monk replied, “When someone does such-and-such, he’s committed an offense of this name. If you have committed this offense, you should make amends for it.” The other monk said, “It’s not just I alone who have committed this offense, but this whole Sangha.” The learned monk said, “What does it matter to you whether others have or haven’t committed an offense? Please clear yourself of your own offense.”

Atha kho so bhikkhu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikaritvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “yo kira, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati. Imaṁ nāma tumhe, āvuso, āpattiṁ āpannā; paṭikarotha taṁ āpattin”ti. Atha kho te bhikkhū na icchiṁsu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikātuṁ. Bhagavato etamatthaṁ ārocesuṁ.

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, “When someone does such-and-such, he’s committed an offense of this name. This is the offense that you’ve committed. You should make amends for it.” But in spite of what he had said, those monks did not want to make amends for that offense. They told the Buddha.

“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.

“In a case such as this,

Te ce, bhikkhave, bhikkhū tassa bhikkhuno vacanena taṁ āpattiṁ paṭikareyyuṁ, iccetaṁ kusalaṁ. No ce paṭikareyyuṁ, na te, bhikkhave, bhikkhū tena bhikkhunā akāmā vacanīyā”ti.

if those monks do make amends for that offense because of what that monk has said, then this is good. If they don’t, then that monk doesn’t need to correct them if he doesn’t want to.”

28. Anāpattipannarasaka

Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatiṁsu cattāro vā atirekā vā. Te na jāniṁsu— “atthaññe āvāsikā bhikkhū anāgatā”ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ akaṁsu, pātimokkhaṁ uddisiṁsu. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā. Bhagavato etamatthaṁ ārocesuṁ.

28. The group of fifteen on non-offenses

At one time on the observance day, four or more resident monks had gathered together in a certain monastery. They did not know that there were other resident monks who had not arrived. 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. While they were doing it, a greater number of resident monks arrived. They told the Buddha.

“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti.

“On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s no offense for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ anāpatti.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s no offense for the reciters.”

29. Vaggāvaggasaññipannarasaka

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti dukkaṭassa.

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

“On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s an offense of wrong conduct for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.”

30. Vematikapannarasaka

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatī’ti— vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti dukkaṭassa.

30. The group of fifteen on being unsure

“On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s an offense of wrong conduct for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ uposatho kātuṁ, na nu kho kappatī’ti— vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ uposatho kātuṁ, na nu kho kappatī’ti— vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatī’ti— vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the observance-day ceremony or not?’ Being unsure, they do the observance-day ceremony and recite the Monastic Code. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.”

31. Kukkuccapakatapannarasaka

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti dukkaṭassa.

31. The group of fifteen on being anxious

“On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. There’s an offense of wrong conduct for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ, nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti— kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti dukkaṭassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. There’s an offense of wrong conduct for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’ Being anxious, they do the observance-day ceremony and recite the Monastic Code. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. There’s an offense of wrong conduct for the reciters.”

32. Bhedapurekkhārapannarasaka

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti thullaccayassa.

32. The group of fifteen on aiming at schism

“On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters.

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te jānanti— ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti. Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā. Uddesakānaṁ āpatti thullaccayassa.

On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. While they’re doing it, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. While they’re doing it, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the remainder should be listened to. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. In such a case, those monks should recite the Monastic Code once more. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters. On the observance day, four or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. 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. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive. In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others. And there’s a serious offense for the reciters.”

33. Sīmokkantikapeyyāla

Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. Te na jānanti— ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… te na jānanti— ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe… te na passanti aññe āvāsike bhikkhū antosīmaṁ okkamante …pe… te na passanti aññe āvāsike bhikkhū antosīmaṁ okkante …pe… te na suṇanti— ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… te na suṇanti— ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe….

33. The successive series on entering a monastery zone

“On the observance day, four or more resident monks may have gathered together in a certain monastery. They don’t know that other resident monks are entering the monastery zone. … They don’t know that other resident monks have entered the monastery zone. … They don’t see that other resident monks are entering the monastery zone. … They don’t see that other resident monks have entered the monastery zone. … They don’t hear that other resident monks are entering the monastery zone. … They don’t hear that other resident monks have entered the monastery zone. …”

Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti, āgantukānaṁ pannaraso. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.

“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— If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. If the number is the same, the newly-arrived monks should fall in line with the resident monks. If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ cātuddaso. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. 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— If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. If the number is the same, the newly-arrived monks should fall in line with the resident monks. If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pāṭipado hoti, āgantukānaṁ pannaraso. Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī. Āgantukehi nissīmaṁ gantvā uposatho kātabbo. Sace samasamā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī. Āgantukehi nissīmaṁ gantvā uposatho kātabbo. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.

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— 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. Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there. If the number is the same, the resident monks may, if they’re willing, do the observance-day ceremony with the newly-arrived monks. Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there. 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.

Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ pāṭipado. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ. Sace samasamā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ. Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī. Āvāsikehi nissīmaṁ gantvā uposatho kātabbo.

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— 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. 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. If the number of newly-arrived monks is greater, they may, if they’re willing, do the observance-day ceremony with the resident monks. Otherwise the resident monks should go outside the monastery zone and do the observance-day ceremony there.”

34. Liṅgādidassana

Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, supaññattaṁ mañcapīṭhaṁ, bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ; passitvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū natthi nu kho’ti.

34. The seeing of characteristics, etc.

“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. As a consequence, they’re unsure whether or not there are resident monks there. Then—

Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa. Te vematikā vicinanti; vicinitvā passanti; passitvā— ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. 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.

Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, caṅkamantānaṁ padasaddaṁ, sajjhāyasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; sutvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū natthi nu kho’ti. Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa. Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. 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. As a consequence, they’re unsure whether or not there are resident monks there. Then— If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. 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.

Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ; passitvā vematikā honti—‘atthi nu kho āgantukā bhikkhū natthi nu kho’ti. Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa. 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. As a consequence, they’re unsure whether or not monks have arrived. Then— If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. 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.

Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, āgacchantānaṁ padasaddaṁ, upāhanapapphoṭanasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; sutvā vematikā honti—‘atthi nu kho āgantukā bhikkhū natthi nu kho’ti. Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa. Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti. Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa. 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. As a consequence, they’re unsure whether or not monks have arrived. Then— If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense. If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense. If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct. 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.”

35. Nānāsaṁvāsakādīhiuposathakaraṇa

Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake. Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti; samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Anāpatti. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṁ karonti. Āpatti dukkaṭassa. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṁ uposathaṁ karonti. Anāpatti.

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

“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect, but they have the view that they belong to the same one. Then— If they don’t ask the resident monks about it, and then do the observance-day ceremony together, there’s no offense. 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. 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.

Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake. Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti; nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Āpatti dukkaṭassa. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṁ karonti. Anāpatti.

It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then— 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. 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. 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.

Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṁvāsake. Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti; samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Anāpatti. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṁ karonti. Āpatti dukkaṭassa. Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṁ uposathaṁ karonti. Anāpatti.

It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect, but they have the view that they belong to the same one. Then— If they don’t ask the newly-arrived monks about it, and then do the observance-day ceremony together, there’s no offense. 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. 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.

Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake. Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti; nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Āpatti dukkaṭassa. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa. Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṁ karonti. Anāpatti.

It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then— 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. 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. 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.”

36. Nagantabbavāra

Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā.

36. The section on “you shouldn’t go”

“On the observance day you shouldn’t go from a monastery with monks to one without monks, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā.

On the observance day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā. Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.

On the observance day you shouldn’t go from a monastery with monks to one with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.”

37. Gantabbavāra

Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā— ‘sakkomi ajjeva gantun’ti. Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso …pe… sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā— ‘sakkomi ajjeva gantun’ti. Gantabbo, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso …pe… sabhikkhuko anāvāso …pe… sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā— ‘sakkomi ajjeva gantun’ti. Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso …pe… sabhikkhuko anāvāso …pe… sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā— ‘sakkomi ajjeva gantun’ti.

37. The section on “you may go”

“On the observance day you may go from a monastery with monks to one with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the observance day you may go from a monastery with monks to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the observance day you may go from a non-monastery with monks to a monastery with monks … to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the observance day you may go from a monastery or a non-monastery with monks to a monastery with monks … to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.”

38. Vajjanīyapuggalasandassana

Na, bhikkhave, bhikkhuniyā nisinnaparisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Na sikkhamānāya …pe… na sāmaṇerassa …pe… na sāmaṇeriyā …pe… na sikkhāpaccakkhātakassa …pe… na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa.

38. The identification of persons to be avoided

“You shouldn’t recite the Monastic Code with a nun seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t recite the Monastic Code with a trainee nun, a novice monk, a novice nun, one who has renounced the training, or one who has committed the worst kind of offense seated in the gathering. If you do, you commit an offense of wrong conduct.

Na āpattiyā adassane ukkhittakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, yathādhammo kāretabbo. Na āpattiyā appaṭikamme ukkhittakassa nisinnaparisāya …pe… na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, yathādhammo kāretabbo.

You shouldn’t recite the Monastic Code with one who has been ejected for not recognizing an offense seated in the gathering. If you do, you should be dealt with according to the rule. You shouldn’t recite the Monastic Code with one who has been ejected for not making amends for an offense seated in the gathering or with one who has been ejected for not giving up a bad view seated in the gathering. If you do, you should be dealt with according to the rule.

Na paṇḍakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Na theyyasaṁvāsakassa …pe… na titthiyapakkantakassa …pe… na tiracchānagatassa …pe… na mātughātakassa …pe… na pitughātakassa …pe… na arahantaghātakassa …pe… na bhikkhunidūsakassa …pe… na saṅghabhedakassa …pe… na lohituppādakassa …pe… na ubhatobyañjanakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa.

You shouldn’t recite the Monastic Code with a paṇḍaka seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t recite the Monastic Code with a fake monk, with one who has previously left to join the monastics of another religion, with an animal, with a matricide, with a patricide, with a murderer of a perfected one, with one who has raped a nun, with one has caused a schism in the Sangha, with one who has caused the Buddha to bleed, or with a gynandromorph seated in the gathering. If you do, you commit an offense of wrong conduct.

Na, bhikkhave, pārivāsikapārisuddhidānena uposatho kātabbo, aññatra avuṭṭhitāya parisāya. Na ca, bhikkhave, anuposathe uposatho kātabbo, aññatra saṅghasāmaggiyā”ti.

You shouldn’t do the observance-day ceremony with a passed-on purity that has expired, except if the gathering is still seated together. You shouldn’t do the observance-day ceremony on a non-observance day, except to unify the Sangha.”