Tripiṭaka Mahāvagga
The Great Division
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Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying on the Vulture Peak at Rājagaha.
Tena kho pana samayena aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti.
At that time, on the fourteenth, fifteenth, and eighth day of the lunar half-month, the wanderers of other religions gathered and gave teachings.
Te labhanti aññatitthiyesu paribbājakesu pemaṁ, labhanti pasādaṁ, labhanti aññatitthiyā paribbājakā pakkhaṁ.
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—
Then, when King Seniya Bimbisāra of Magadha was reflecting in private,
“etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsanti.
he considered this
Te manussā upasaṅkamanti dhammassavanāya.
Te labhanti aññatitthiyesu paribbājakesu pemaṁ, labhanti pasādaṁ, labhanti aññatitthiyā paribbājakā pakkhaṁ.
Yannūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyun”ti.
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.
He then went to the Buddha, bowed, sat down,
Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṁ etadavoca—
and told him what he had thought,
“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.
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.
The Buddha then instructed, inspired, and gladdened him with a teaching.
Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
When the Buddha had finished, the king got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitun”ti.
“You should gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month.”
“bhagavatā anuññātā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitun”ti—
the Buddha’s instruction,
cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdanti.
they started gathering on those days.
Te manussā upasaṅkamanti dhammassavanāya.
People came to hear a teaching, but the monks sat in silence.
“kathañhi nāma samaṇā sakyaputtiyā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdissanti, seyyathāpi mūgasūkarā.
“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?
Nanu nāma sannipatitehi dhammo bhāsitabbo”ti.
Shouldn’t they give a teaching when they gather together?”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṁ bhāsitun”ti.
“When you gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month, you should give a teaching.”
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
While the Buddha was reflecting in private, he thought,
“yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni, tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ.
“Why don’t I instruct the monks to recite a monastic code, consisting of those training rules that I have laid down for them?
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
In the evening, when the Buddha had come out from seclusion, he gave a teaching and addressed the monks.
“idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ‘yannūnāhaṁ yāni mayā bhikkhūnaṁ paññattāni sikkhāpadāni, tāni nesaṁ pātimokkhuddesaṁ anujāneyyaṁ.
He told them what he had thought, adding:
So nesaṁ bhavissati uposathakamman’ti.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho uposathaṁ kareyya, pātimokkhaṁ uddiseyya.
If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code.
Taṁ sabbeva santā sādhukaṁ suṇoma manasi karoma.
Everyone present should listen to it and attend carefully.
Asantiyā āpattiyā tuṇhī bhavitabbaṁ.
If you haven’t committed any offense, you should remain silent.
Tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmi.
If you are silent, I will regard you as pure.
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anussāvitaṁ hoti.
Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering.
Yo pana bhikkhu yāvatatiyaṁ anussāviyamāne saramāno santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassa hoti.
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.
Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā.
Lying in full awareness is called an obstacle by the Buddha.
Tasmā, saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā;
A monk who remembers an offense and is seeking purification should therefore reveal it.
ādimetaṁ mukhametaṁ pamukhametaṁ kusalānaṁ dhammānaṁ. Tena vuccati pātimokkhanti.
this is the beginning, this is the front, this is at the head of wholesome qualities—therefore it is called “Monastic Code”.
piyavacanametaṁ garuvacanametaṁ sagāravasappatissādhivacanametaṁ āyasmantoti.
this is a term of affection, a term of respect; it is an expression of respect and deference, that is, “venerables”.
ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttāniṁ karissāmi pakāsessāmi.
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.
yāvatikā tassā parisāya therā ca navā ca majjhimā ca, ete vuccanti sabbeva santāti.
to whatever extent there are senior monks, junior monks, and monks of middle standing in that gathering—these are called “everyone present”.
aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharāma.
should be attentive, should pay attention, should apply their whole mind.
ekaggacittā avikkhittacittā avisāhaṭacittā nisāmema.
should listen with a one-pointed mind, with an undistracted mind, with a non-wandering mind.
therassa vā navassa vā majjhimassa vā, pañcannaṁ vā āpattikkhandhānaṁ aññatarā āpatti, sattannaṁ vā āpattikkhandhānaṁ aññatarā āpatti.
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.
so deseyya, so vivareyya, so uttāniṁ kareyya, so pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.
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.
anajjhāpannā vā hoti, āpajjitvā vā vuṭṭhitā.
if you have not committed any offense or you have cleared yourself after committing one.
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṁ hotīti
Just as one responds when asked individually:
yathā ekena eko puṭṭho byākareyya, evameva tassā parisāya jānitabbaṁ maṁ pucchatīti.
just as one would respond when asked privately, so too, one should know of that gathering, “It’s asking me.”
sakimpi anussāvitaṁ hoti, dutiyampi anussāvitaṁ hoti, tatiyampi anussāvitaṁ hoti.
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.
ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā.
one that has been committed, or one that has not been cleared after being committed.
na deseyya, na vivareyya, na uttāniṁ kareyya, na pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.
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.
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.
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.
ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā.
one that has been committed, or one that has not been cleared after being committed.
āvikātabbā saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā.
should reveal it either in the midst of the Sangha, in the midst of a group, or to an individual.
Paṭhamassa jhānassa adhigamāya phāsu hoti, dutiyassa jhānassa adhigamāya phāsu hoti, tatiyassa jhānassa adhigamāya phāsu hoti, catutthassa jhānassa adhigamāya phāsu hoti, jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ nekkhammānaṁ nissaraṇānaṁ pavivekānaṁ kusalānaṁ dhammānaṁ adhigamāya phāsu hotīti.
He will 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.
“bhagavatā pātimokkhuddeso anuññāto”ti—
that the Buddha required the recitation of the Monastic Code,
“Na, bhikkhave, devasikaṁ pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code every day.
Anujānāmi, bhikkhave, uposathe pātimokkhaṁ uddisitun”ti.
You should recite the Monastic Code on the observance day.”
“bhagavatā uposathe pātimokkhuddeso anuññāto”ti—
that the Buddha required the recitation of the Monastic Code on the observance day,
pakkhassa tikkhattuṁ pātimokkhaṁ uddisanti, cātuddase pannarase aṭṭhamiyā ca pakkhassa.
some monks recited it three times per half-month: on the fourteenth, fifteenth, and eighth day.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, pakkhassa tikkhattuṁ pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code three times per lunar half-month.
Anujānāmi, bhikkhave, sakiṁ pakkhassa cātuddase vā pannarase vā pātimokkhaṁ uddisitun”ti.
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.
On one occasion the monks from the group of six recited the Monastic Code separately, each to his own followers.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, yathāparisāya pātimokkhaṁ uddisitabbaṁ sakāya sakāya parisāya.
“You shouldn’t recite the Monastic Code separately, each to your own followers.
Anujānāmi, bhikkhave, samaggānaṁ uposathakamman”ti.
You should do the observance-day procedure in a complete assembly.”
‘samaggānaṁ uposathakamman’ti.
that the observance-day procedure should be done in a complete assembly,
Kittāvatā nu kho sāmaggī hoti, yāvatā ekāvāso, udāhu sabbā pathavī”ti?
the monks thought, “How far does a complete assembly extend? As far as one monastery or as far as the entire earth?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ettāvatā sāmaggī yāvatā ekāvāso”ti.
“A complete assembly extends as far as one monastery.”
Tena kho pana samayena āyasmā mahākappino rājagahe viharati maddakucchimhi migadāye.
At that time Venerable Mahākappina was staying at Rājagaha in the deer park at Maddakucchi.
Atha kho āyasmato mahākappinassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
On one occasion, while reflecting in private, he thought,
“gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ, gaccheyyaṁ vāhaṁ saṅghakammaṁ na vā gaccheyyaṁ, atha khvāhaṁ visuddho paramāya visuddhiyā”ti?
“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—
The Buddha read his mind.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gijjhakūṭe pabbate antarahito maddakucchimhi migadāye āyasmato mahākappinassa sammukhe pāturahosi.
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,
Āyasmāpi kho mahākappino bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Mahākappina bowed and sat down,
“nanu te, kappina, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
“Isn’t it the case, Kappina,
gaccheyyaṁ vāhaṁ uposathaṁ na vā gaccheyyaṁ, gaccheyyaṁ vāhaṁ saṅghakammaṁ na vā gaccheyyaṁ, atha khvāhaṁ visuddho paramāya visuddhiyā”ti?
that you were wondering whether or not you should go to the observance day and the legal procedures of the Sangha?”
“Tumhe ce brāhmaṇā uposathaṁ na sakkarissatha na garukarissatha na mānessatha na pūjessatha, atha ko carahi uposathaṁ sakkarissati garukarissati mānessati pūjessati?
“If you brahmins don’t honor and revere the observance day, then who will?
Atha kho bhagavā āyasmantaṁ mahākappinaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā—
The Buddha instructed, inspired, and gladdened him with a teaching.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—maddakucchimhi migadāye āyasmato mahākappinassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi.
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.
‘ettāvatā sāmaggī yāvatā ekāvāso’ti, kittāvatā nu kho ekāvāso hotī”ti?
that a complete assembly extends as far as one monastery, the monks thought, “How far does a single monastery extend?”
pabbatanimittaṁ, pāsāṇanimittaṁ, vananimittaṁ, rukkhanimittaṁ, magganimittaṁ, vammikanimittaṁ, nadīnimittaṁ, udakanimittaṁ.
a hill, a rock, a forest grove, a tree, a path, an anthill, a river, a lake.
Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
Then a competent and capable monk should inform the Sangha:
Yāvatā samantā nimittā kittitā.
Yadi saṅghassa pattakallaṁ, saṅgho etehi nimittehi sīmaṁ sammanneyya samānasaṁvāsaṁ ekuposathaṁ.
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.
Yāvatā samantā nimittā kittitā.
Saṅgho etehi nimittehi sīmaṁ sammannati samānasaṁvāsaṁ ekuposathaṁ.
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.
Yassāyasmato khamati etehi nimittehi sīmāya sammuti samānasaṁvāsāya ekuposathāya, so tuṇhassa;
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.
Sammatā sīmā saṅghena etehi nimittehi samānasaṁvāsā ekuposathā.
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.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
“bhagavatā sīmāsammuti anuññātā”ti—
that the Buddha had made an allowance to establish a monastery zone,
atimahatiyo sīmāyo sammannanti, catuyojanikāpi pañcayojanikāpi chayojanikāpi.
the monks from the group of six established zones that were too large: 50, 65, and even 80 kilometers across.
Bhikkhū uposathaṁ āgacchantā uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti, antarāpi parivasanti.
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.
“Na, bhikkhave, atimahatī sīmā sammannitabbā, catuyojanikā vā pañcayojanikā vā chayojanikā vā.
“You shouldn’t establish a monastery zone that is too large, whether 50, 65, or 80 kilometers across.
Anujānāmi, bhikkhave, tiyojanaparamaṁ sīmaṁ sammannitun”ti.
You should establish a monastery zone that is 40 kilometers across at the most.”
Tena kho pana samayena chabbaggiyā bhikkhū nadīpārasīmaṁ sammannanti.
At one time the monks from the group of six had established a zone that crossed a river.
Uposathaṁ āgacchantā bhikkhūpi vuyhanti, pattāpi vuyhanti, cīvarānipi vuyhanti.
Monks on their way to the observance-day ceremony were swept away by the current, as were their bowls and robes.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, nadīpārasīmā sammannitabbā.
“You shouldn’t establish a monastery zone that crosses a river.
Anujānāmi, bhikkhave, yatthassa dhuvanāvā vā dhuvasetu vā, evarūpaṁ nadīpārasīmaṁ sammannitun”ti.
I allow you to establish a monastery zone that crosses a river only if there is a permanent bridge or ferry connection.”
Tena kho pana samayena bhikkhū anupariveṇiyaṁ pātimokkhaṁ uddisanti asaṅketena.
At that time the monks recited the Monastic Code in one yard after another without making a prior arrangement.
“Na, bhikkhave, anupariveṇiyaṁ pātimokkhaṁ uddisitabbaṁ asaṅketena.
“You shouldn’t recite the Monastic Code in one yard after another without making a prior arrangement.
Anujānāmi, bhikkhave, uposathāgāraṁ sammannitvā uposathaṁ kātuṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.
I allow you to designate an observance-day hall—whether a dwelling, a stilt house, or a cave—for the observance-day ceremony.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁ sammanneyya.
If the Sangha is ready, it should designate such-and-such a dwelling as the observance-day hall.
Saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁ sammannati.
The Sangha designates such-and-such a dwelling as the observance-day hall.
Yassāyasmato khamati itthannāmassa vihārassa uposathāgārassa sammuti, so tuṇhassa;
Any monk who approves of designating such-and-such a dwelling as the observance-day hall should remain silent.
Sammato saṅghena itthannāmo vihāro uposathāgāraṁ.
The Sangha has designated such-and-such a dwelling as the observance-day hall.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññatarasmiṁ āvāse dve uposathāgārāni sammatāni honti.
Soon afterwards in a certain monastery, they designated two different observance-day halls.
“idha uposatho karīyissati, idha uposatho karīyissatī”ti.
each group thinking, “The observance-day ceremony will be done here.”
“Na, bhikkhave, ekasmiṁ āvāse dve uposathāgārāni sammannitabbāni.
“You shouldn’t designate two different observance-day halls within the same monastery.
Anujānāmi, bhikkhave, ekaṁ samūhanitvā ekattha uposathaṁ kātuṁ.
You should abolish one of them and do the observance-day ceremony in one place.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ uposathāgāraṁ samūhaneyya.
If the Sangha is ready, it should abolish such-and-such an observance-day hall.
Saṅgho itthannāmaṁ uposathāgāraṁ samūhanati.
The Sangha abolishes such-and-such an observance-day hall.
Yassāyasmato khamati itthannāmassa uposathāgārassa samugghāto, so tuṇhassa;
Any monk who approves of abolishing such-and-such an observance-day hall should remain silent.
Samūhataṁ saṅghena itthannāmaṁ uposathāgāraṁ.
The Sangha has abolished such-and-such an observance-day hall.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññatarasmiṁ āvāse atikhuddakaṁ uposathāgāraṁ sammataṁ hoti, tadahuposathe mahābhikkhusaṅgho sannipatito hoti.
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.
Bhikkhū asammatāya bhūmiyā nisinnā pātimokkhaṁ assosuṁ.
Some monks listened to the recitation of the Monastic Code while sitting outside the designated area.
‘uposathāgāraṁ sammannitvā uposatho kātabbo’ti, mayañcamhā asammatāya bhūmiyā nisinnā pātimokkhaṁ assumhā, kato nu kho amhākaṁ uposatho, akato nu kho”ti.
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?”
“Sammatāya vā, bhikkhave, bhūmiyā nisinnā asammatāya vā yato pātimokkhaṁ suṇāti, katovassa uposatho.
“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.
Still, the Sangha may designate an observance-day forecourt as large as it likes.
Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
Then a competent and capable monk should inform the Sangha:
Yāvatā samantā nimittā kittitā.
Yadi saṅghassa pattakallaṁ, saṅgho etehi nimittehi uposathappamukhaṁ sammanneyya.
If the Sangha is ready, it should designate an observance-day forecourt based on the announced markers.
Yāvatā samantā nimittā kittitā.
Saṅgho etehi nimittehi uposathappamukhaṁ sammannati.
The Sangha designates an observance-day forecourt based on the announced markers.
Yassāyasmato khamati etehi nimittehi uposathappamukhassa sammuti, so tuṇhassa;
Any monk who approves of designating an observance-day forecourt based on these markers should remain silent.
Sammataṁ saṅghena etehi nimittehi uposathappamukhaṁ.
The Sangha has designated an observance-day forecourt based on these markers.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe navakā bhikkhū paṭhamataraṁ sannipatitvā—
On one occasion, on the observance day in a certain monastery, the junior monks had gathered first. Thinking,
“na tāva therā āgacchantī”ti—
“There’s no point in being here before the senior monks arrive,”
Uposatho vikāle ahosi.
As a consequence, the observance-day ceremony was done at the wrong time.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tadahuposathe therehi bhikkhūhi paṭhamataraṁ sannipatitun”ti.
“On the observance day, the senior monks should gather first.”
Tena kho pana samayena rājagahe sambahulā āvāsā samānasīmā honti.
At that time at Rājagaha, there was a number of monasteries within the same monastery zone.
“amhākaṁ āvāse uposatho karīyatu, amhākaṁ āvāse uposatho karīyatū”ti.
about where the observance-day ceremony should be done.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, sambahulā āvāsā samānasīmā honti.
“When there are a number of monasteries within the same zone
‘amhākaṁ āvāse uposatho karīyatu, amhākaṁ āvāse uposatho karīyatū’ti.
about where the observance-day ceremony should be done,
Tehi, bhikkhave, bhikkhūhi sabbeheva ekajjhaṁ sannipatitvā uposatho kātabbo.
they should all gather in one place and do the observance-day ceremony there.
Yattha vā pana thero bhikkhu viharati, tattha sannipatitvā uposatho kātabbo,
Or they should gather wherever the most senior monk is staying.
na tveva vaggena saṅghena uposatho kātabbo.
You shouldn’t do the observance-day ceremony with an incomplete sangha.
Tena kho pana samayena āyasmā mahākassapo andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manaṁ vūḷho ahosi, cīvarānissa allāni.
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.
“Idhāhaṁ, āvuso, andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manamhi vūḷho.
and he told them what had happened.
Tena me cīvarāni allānī”ti.
“Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu.
“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.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, yadi saṅghassa pattakallaṁ saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammanneyya.
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.
Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannati.
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.
Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya sammuti, so tuṇhassa;
Any monk who approves of designating this monastery zone as a may-stay-apart-from-the-three-robes area should remain silent.
Sammatā sā sīmā saṅghena ticīvarena avippavāsā.
The Sangha has designated this monastery zone as a may-stay-apart-from-the-three-robes area.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena bhikkhū bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipanti.
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.
Tāni cīvarāni nassantipi ḍayhantipi undūrehipi khajjanti.
Their robes were lost, burned, and eaten by rats.
“kissa tumhe, āvuso, duccoḷā lūkhacīvarā”ti?
“Idha mayaṁ, āvuso, bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipimhā.
and they told them what had happened.
Tāni cīvarāni naṭṭhānipi daḍḍhānipi, undūrehipi khāyitāni, tena mayaṁ duccoḷā lūkhacīvarā”ti.
“Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannatu, ṭhapetvā gāmañca gāmūpacārañca.
“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.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā yadi saṅghassa pattakallaṁ, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammanneyya, ṭhapetvā gāmañca gāmūpacārañca.
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.
Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ ticīvarena avippavāsaṁ sammannati, ṭhapetvā gāmañca gāmūpacārañca.
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.
Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya sammuti, ṭhapetvā gāmañca gāmūpacārañca, so tuṇhassa;
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.
Sammatā sā sīmā saṅghena ticīvarena avippavāsā, ṭhapetvā gāmañca gāmūpacārañca.
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.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
“Sīmaṁ, bhikkhave, sammannantena paṭhamaṁ samānasaṁvāsasīmā sammannitabbā, pacchā ticīvarena avippavāso sammannitabbo.
“Monks, when you’re establishing a monastery zone, the zone that defines who belongs to the same community should be established first. Afterwards you may designate the may-stay-apart-from-the-three-robes area.
Sīmaṁ, bhikkhave, samūhanantena paṭhamaṁ ticīvarena avippavāso samūhantabbo, pacchā samānasaṁvāsasīmā samūhantabbā.
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.
Evañca pana, bhikkhave, ticīvarena avippavāso samūhantabbo.
And this how a may-stay-apart-from-the-three-robes area should be abolished.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yo so saṅghena ticīvarena avippavāso sammato, yadi saṅghassa pattakallaṁ, saṅgho taṁ ticīvarena avippavāsaṁ samūhaneyya.
If the Sangha is ready, it should abolish this may-stay-apart-from-the-three-robes area.
Yo so saṅghena ticīvarena avippavāso sammato, saṅgho taṁ ticīvarena avippavāsaṁ samūhanati.
The Sangha abolishes this may-stay-apart-from-the-three-robes area.
Yassāyasmato khamati etassa ticīvarena avippavāsassa samugghāto, so tuṇhassa;
Any monk who approves of abolishing this may-stay-apart-from-the-three-robes area should remain silent.
Samūhato so saṅghena ticīvarena avippavāso.
The Sangha has abolished this may-stay-apart-from-the-three-robes area.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Evañca pana, bhikkhave, sīmā samūhantabbā.
And a monastery zone should be abolished like this.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, yadi saṅghassa pattakallaṁ, saṅgho taṁ sīmaṁ samūhaneyya samānasaṁvāsaṁ ekuposathaṁ.
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.
Yā sā saṅghena sīmā sammatā samānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁ samūhanati samānasaṁvāsaṁ ekuposathaṁ.
The Sangha abolishes this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together.
Yassāyasmato khamati etissā sīmāya samānasaṁvāsāya ekuposathāya samugghāto, so tuṇhassa;
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.
Samūhatā sā sīmā saṅghena samānasaṁvāsā ekuposathā.
The Sangha has abolished this monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
“Asammatāya, bhikkhave, sīmāya aṭṭhapitāya, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharati, yā tassa vā gāmassa gāmasīmā, nigamassa vā nigamasīmā, ayaṁ tattha samānasaṁvāsā ekuposathā.
“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.
Agāmake ce, bhikkhave, araññe samantā sattabbhantarā, ayaṁ tattha samānasaṁvāsā ekuposathā.
If it is an uninhabited area in the wilderness, a distance of 80 meters on all sides defines who belongs to the same community and who should do the observance-day ceremony together.
Nadiyā vā, bhikkhave, samudde vā jātassare vā yaṁ majjhimassa purisassa samantā udakukkhepā, ayaṁ tattha samānasaṁvāsā ekuposathā”ti.
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.
At one time the monks from the group of six established a monastery zone that overlapped with an existing monastery zone.
Bhagavato etamatthaṁ ārocesuṁ.
“Yesaṁ, bhikkhave, sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ.
“The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand.
Yesaṁ, bhikkhave, sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ.
The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand.
Na, bhikkhave, sīmāya sīmā sambhinditabbā.
You shouldn’t establish a monastery zone that overlaps with an existing monastery zone.
Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṁ ajjhottharanti.
At one time the monks from the group of six established a monastery zone that enclosed one existing monastery zone within it.
Bhagavato etamatthaṁ ārocesuṁ.
“Yesaṁ, bhikkhave, sīmā paṭhamaṁ sammatā tesaṁ taṁ kammaṁ dhammikaṁ akuppaṁ ṭhānārahaṁ.
“The establishment of the first zone is a legitimate legal procedure that is irreversible and fit to stand.
Yesaṁ, bhikkhave, sīmā pacchā sammatā tesaṁ taṁ kammaṁ adhammikaṁ kuppaṁ aṭṭhānārahaṁ.
The establishment of the subsequent zone is an illegitimate legal procedure that is reversible and unfit to stand.
Na, bhikkhave, sīmāya sīmā ajjhottharitabbā.
You shouldn’t establish a monastery zone that encloses an existing monastery zone.
Anujānāmi, bhikkhave, sīmaṁ sammannantena sīmantarikaṁ ṭhapetvā sīmaṁ sammannitun”ti.
When you establish a monastery zone, you should leave a gap to any existing monastery zone.”
“Dveme, bhikkhave, uposathā— cātuddasiko ca pannarasiko ca. Ime kho, bhikkhave, dve uposathā”ti.
“There are two observance days: the fourteenth and the fifteenth day of the lunar half-month.”
Bhagavato etamatthaṁ ārocesuṁ.
adhammena vaggaṁ uposathakammaṁ,
The observance-day procedure that is illegitimate and has an incomplete assembly.
adhammena samaggaṁ uposathakammaṁ,
The observance-day procedure that is illegitimate but has a complete assembly.
dhammena vaggaṁ uposathakammaṁ,
The observance-day procedure that is legitimate but has an incomplete assembly.
dhammena samaggaṁ uposathakammanti.
The observance-day procedure that is legitimate and has a complete assembly.
Tatra, bhikkhave, yadidaṁ adhammena vaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ.
The first,
Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.
Tatra, bhikkhave, yadidaṁ adhammena samaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ.
second,
Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.
Tatra, bhikkhave, yadidaṁ dhammena vaggaṁ uposathakammaṁ, na, bhikkhave, evarūpaṁ uposathakammaṁ kātabbaṁ.
and third of these shouldn’t be done;
Tatra, bhikkhave, yadidaṁ dhammena samaggaṁ uposathakammaṁ, evarūpaṁ, bhikkhave, uposathakammaṁ kātabbaṁ, evarūpañca mayā uposathakammaṁ anuññātaṁ.
The fourth should be done; I have allowed such procedures.
Tasmātiha, bhikkhave, evarūpaṁ uposathakammaṁ karissāma yadidaṁ dhammena samagganti—
Therefore, monks, you should train like this: ‘We will do observance-day procedures that are legitimate and have a complete assembly.’”
evañhi vo, bhikkhave, sikkhitabban”ti.
“Pañcime, bhikkhave, pātimokkhuddesā.
“There are these five ways of reciting the Monastic Code:
Nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ.
After reciting the introduction, the rest is announced as if heard.
Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ.
After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard.
Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ.
After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard.
Nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ.
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.
Ime kho, bhikkhave, pañca pātimokkhuddesā”ti.
“bhagavatā saṅkhittena pātimokkhuddeso anuññāto”ti—
that the Buddha had allowed the recitation of the Monastic Code in brief,
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅkhittena pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code in brief.
Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahuposathe savarabhayaṁ ahosi.
At that time, on the observance day in a certain monastery in the Kosalan country, there was a threat from primitive tribes.
Bhikkhū nāsakkhiṁsu vitthārena pātimokkhaṁ uddisituṁ.
The monks were unable to recite the Monastic Code in full.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sati antarāye saṅkhittena pātimokkhaṁ uddisitun”ti.
“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.
The monks from the group of six recited the Monastic Code in brief even when there were no threats.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, asati antarāye saṅkhittena pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code in brief when there are no threats.
Anujānāmi, bhikkhave, sati antarāye saṅkhittena pātimokkhaṁ uddisituṁ.
I allow you to recite the Monastic Code in brief when there are any of these threats:
Tatrime antarāyā—
rājantarāyo, corantarāyo, agyantarāyo, udakantarāyo, manussantarāyo, amanussantarāyo, vāḷantarāyo, sarīsapantarāyo, jīvitantarāyo, brahmacariyantarāyoti.
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.”
Anujānāmi, bhikkhave, evarūpesu antarāyesu saṅkhittena pātimokkhaṁ uddisituṁ, asati antarāye vitthārenā”ti.
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā dhammaṁ bhāsanti.
On one occasion the monks from the group of six gave a teaching in the midst of the Sangha without being asked.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena dhammo bhāsitabbo.
“You shouldn’t give a teaching in the midst of the Sangha without being asked.
Anujānāmi, bhikkhave, therena bhikkhunā sāmaṁ vā dhammaṁ bhāsituṁ paraṁ vā ajjhesitun”ti.
I allow the most senior monk either to give a teaching himself or to ask someone else.”
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ pucchanti.
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.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅghamajjhe asammatena vinayo pucchitabbo.
“You shouldn’t question others on the Monastic Law in the midst of the Sangha without being approved.
Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṁ pucchituṁ.
I allow you to question others on the Monastic Law in the midst of the Sangha after being approved.
attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.
One is either approved through oneself or through someone else.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmaṁ vinayaṁ puccheyyan’ti.
If the Sangha is ready, I will question so-and-so on the Monastic Law.’
Evaṁ attanāva attānaṁ sammannitabbaṁ.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, itthannāmo itthannāmaṁ vinayaṁ puccheyyā’ti.
If the Sangha is ready, so-and-so will question so-and-so on the Monastic Law.’
Evaṁ parena paro sammannitabbo”ti.
Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ pucchanti.
Soon good monks asked questions on the Monastic Law in the midst of the Sangha after being approved.
Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti.
The monks from the group of six became angry and bitter, and they made threats of violence.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ pucchitun”ti.
“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.”
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṁ vissajjenti.
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.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅghamajjhe asammatena vinayo vissajjetabbo.
“You shouldn’t reply to questions on the Monastic Law in the midst of the Sangha without being approved.
Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṁ vissajjetuṁ.
I allow you to reply to questions on the Monastic Law in the midst of the Sangha after being approved.
Attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.
One is either approved through oneself or through someone else.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmena vinayaṁ puṭṭho vissajjeyyan’ti.
If the Sangha is ready, I will reply when asked by so-and-so on the Monastic Law.’
Evaṁ attanāva attānaṁ sammannitabbaṁ.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, itthannāmo itthannāmena vinayaṁ puṭṭho vissajjeyyā’ti.
If the Sangha is ready, so-and-so will reply when asked by so-and-so on the Monastic Law.’
Evaṁ parena paro sammannitabbo”ti.
Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṁ vissajjenti.
Soon good monks replied to questions on the Monastic Law in the midst of the Sangha after being approved.
Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti.
The monks from the group of six became angry and bitter, and they made threats of violence.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṁ oloketvā puggalaṁ tulayitvā vinayaṁ vissajjetun”ti.
“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.”
Tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṁ bhikkhuṁ āpattiyā codenti.
At one time the monks from the group of six accused a monk of an offense without first getting his permission to do so.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo.
“You shouldn’t accuse a monk of an offense without first getting his permission.
Anujānāmi, bhikkhave, okāsaṁ kārāpetvā āpattiyā codetuṁ—
You should only accuse someone of an offense after getting their permission:
karotu āyasmā okāsaṁ, ahaṁ taṁ vattukāmo”ti.
‘I wish to speak to you, venerable, please give me permission.’”
Tena kho pana samayena pesalā bhikkhū chabbaggiye bhikkhū okāsaṁ kārāpetvā āpattiyā codenti.
Soon, after getting their permission, good monks accused the monks from the group of six of an offense.
Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti.
The monks from the group of six became angry and bitter, and they made threats of violence.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, katepi okāse puggalaṁ tulayitvā āpattiyā codetun”ti.
“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.
At this time the monks from the group of six—thinking to act before the good monks asked them for permission, but having no reason for doing so—got permission from pure monks who had not committed any offenses.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe okāso kārāpetabbo.
“When there is no reason for doing so, you shouldn’t get permission from pure monks who haven’t committed any offenses.
Anujānāmi, bhikkhave, puggalaṁ tulayitvā okāsaṁ kātun”ti.
And you should give permission only after evaluating the individual.”
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṁ karonti.
On one occasion the monks from the group of six did an illegitimate legal procedure in the midst of the Sangha.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositun”ti.
“You should object when an illegitimate legal procedure is being done.”
Tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti.
Soon afterwards good monks objected when the monks from the group of six did an illegitimate procedure.
Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti.
The monks from the group of six became angry and bitter, and they made threats of violence.
Bhagavato etamatthaṁ ārocesuṁ.
Chabbaggiyā bhikkhū labhanti āghātaṁ, labhanti appaccayaṁ, vadhena tajjenti.
Once again the monks from the group of six became angry and bitter, making threats of violence.
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṁ, dvīhi tīhi diṭṭhiṁ āvikātuṁ, ekena adhiṭṭhātuṁ—
“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:
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe pātimokkhaṁ uddisamānā sañcicca na sāventi.
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.
Bhagavato etamatthaṁ ārocesuṁ.
“ Na, bhikkhave, pātimokkhuddesakena sañcicca na sāvetabbaṁ.
“When reciting the Monastic Code, you shouldn’t deliberately make yourselves inaudible.
Tena kho pana samayena āyasmā udāyī saṅghassa pātimokkhuddesako hoti kākassarako.
At one time Venerable Udāyī was the Sangha’s reciter of the Monastic Code, but he had a hoarse voice.
‘pātimokkhuddesakena sāvetabban’ti, ahañcamhi kākassarako, kathaṁ nu kho mayā paṭipajjitabban”ti?
that the reciters of the Monastic Code should make themselves heard, and he thought, ‘I have a hoarse voice. What should I do?’
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pātimokkhuddesakena vāyamituṁ—
“The reciter of the Monastic Code should make an effort
Tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṁ uddisati.
On one occasion Devadatta recited the Monastic Code in a gathering that included lay people.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code in a gathering that includes lay people.
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṁ uddisanti.
On one occasion the monks from the group of six recited the Monastic Code in the midst of the Sangha without being asked.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code in the midst of the Sangha without first being asked to do so.
Anujānāmi, bhikkhave, therādhikaṁ pātimokkhan”ti.
The most senior monk should be in charge of the recitation of the Monastic Code.”
Aññatitthiyabhāṇavāro niṭṭhito paṭhamo.
The first section for recitation on monastics of other religions is finished.
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena codanāvatthu tena cārikaṁ pakkāmi.
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Codanāvatthu.
Anupubbena cārikaṁ caramāno yena codanāvatthu tadavasari.
When he eventually arrived, he stayed there.
Tena kho pana samayena aññatarasmiṁ āvāse sambahulā bhikkhū viharanti.
At that time a number of monks were staying in a certain monastery
Tattha thero bhikkhu bālo hoti abyatto.
where the most senior monk was ignorant and incompetent.
So na jānāti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.
He did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation.
‘therādhikaṁ pātimokkhan’ti, ayañca amhākaṁ thero bālo abyatto, na jānāti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.
that the most senior monk should be in charge of the recitation of the Monastic Code,
“Anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo tassādheyyaṁ pātimokkhan”ti.
“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.
On one occasion on the observance day, a number of ignorant and incompetent monks were staying in a certain monastery.
Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.
They did not know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation.
“uddisatu, bhante, thero pātimokkhan”ti.
Sopi evamāha—
“na me, āvuso, vattatī”ti.
“uddisatu, bhante, thero pātimokkhan”ti.
“na me, bhante, vattatī”ti.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā.
“When all the monks in a monastery are ignorant and incompetent,
Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.
and none of them is able to recite the Monastic Code,
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.
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—
they should straightaway send a monk to a neighboring monastery
gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvāna āgacchāhī”ti.
to learn the Monastic Code, either in brief or in full.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.
“The most senior monk should tell a junior monk to go.”
Therena āṇattā navā bhikkhū na gacchanti.
Although told by the senior monk, the junior monks did not go.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, therena āṇattena agilānena na gantabbaṁ.
“If a monk isn’t sick and he’s told by the most senior monk to go, he should go.
Yo na gaccheyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
17. Pakkhagaṇanādiuggahaṇānujānana
17. The instruction to learn the number of the lunar half-month, etc.
Atha kho bhagavā codanāvatthusmiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgañchi.
When he had stayed at Codanāvatthu for as long as he liked, the Buddha returned to Rājagaha.
Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti—
Then, while the monks were walking for almsfood, people asked them which half-month it was.
“katimī, bhante, pakkhassā”ti?
“pakkhagaṇanamattampime samaṇā sakyaputtiyā na jānanti, kiṁ panime aññaṁ kiñci kalyāṇaṁ jānissantī”ti?
“These Sakyan monastics don’t even know the number of the lunar half-month. So how could they possibly know anything truly useful?”
“Anujānāmi, bhikkhave, pakkhagaṇanaṁ uggahetun”ti.
“You should learn the counting of the lunar half-months.”
“kena nu kho pakkhagaṇanā uggahetabbā”ti?
“Who should learn the counting of the lunar half-months?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sabbeheva pakkhagaṇanaṁ uggahetun”ti.
“You should all learn the counting of the lunar half-months.”
Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti—
On another occasion, while the monks were walking for almsfood, people asked them how many monks there were.
“kīvatikā, bhante, bhikkhū”ti?
“aññamaññampime samaṇā sakyaputtiyā na jānanti, kiṁ panime aññaṁ kiñci kalyāṇaṁ jānissantī”ti?
“These Sakyan monastics don’t even know about one another. So how could they possibly know anything truly useful?”
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tadahuposathe nāmaggena vā gaṇetuṁ, salākaṁ vā gāhetun”ti.
“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.
On one occasion, monks walked for almsfood in a faraway village, not knowing that it was the observance day.
Te uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti.
They arrived back while the Monastic Code was being recited or even just after.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ārocetuṁ ‘ajjuposatho’”ti.
“You should announce, ‘Today is the observance day.’”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, therena bhikkhunā kālavato ārocetun”ti.
“The most senior monk should make the announcement early in the morning.”
Tena kho pana samayena aññataro thero kālavato nassarati.
Soon afterwards a certain senior monk forgot to make the announcement early in the morning.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, bhattakālepi ārocetun”ti.
“I allow you to make the announcement at the mealtime too.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, yaṁ kālaṁ sarati, taṁ kālaṁ ārocetun”ti.
“I allow you to make the announcement whenever you remember.”
Tena kho pana samayena aññatarasmiṁ āvāse uposathāgāraṁ uklāpaṁ hoti.
On one occasion in a certain monastery, the observance-day hall was dirty.
“kathañhi nāma āvāsikā bhikkhū uposathāgāraṁ na sammajjissantī”ti.
“Why don’t the resident monks sweep the hall?”
“Anujānāmi, bhikkhave, uposathāgāraṁ sammajjitun”ti.
“You should sweep the observance-day hall.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.
“The most senior monk should tell a junior monk.”
Therena āṇattā navā bhikkhū na sammajjanti.
Although told by the senior monk, the junior monks did not sweep.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, therena āṇattena agilānena na sammajjitabbaṁ.
“If a monk isn’t sick and he’s told by the senior monk to sweep, he should sweep.
Yo na sammajjeyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
Tena kho pana samayena uposathāgāre āsanaṁ apaññattaṁ hoti.
On one occasion no seats were prepared in the observance-day hall.
Bhikkhū chamāyaṁ nisīdanti, gattānipi cīvarānipi paṁsukitāni honti.
The monks sat on the ground. They became dirty, as did their robes.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, uposathāgāre āsanaṁ paññapetun”ti.
“You should prepare seats in the observance-day hall.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.
“The most senior monk should tell a junior monk.”
Therena āṇattā navā bhikkhū na paññapenti.
Although told by the senior monk, the junior monks did not prepare them.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, therena āṇattena agilānena na paññapetabbaṁ.
“If a monk isn’t sick and he’s told by the senior monk to prepare the seats, he should do so.
Yo na paññapeyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
Tena kho pana samayena uposathāgāre padīpo na hoti.
On one occasion there was no lamp in the observance-day hall.
Bhikkhū andhakāre kāyampi cīvarampi akkamanti.
Because it was dark, the monks stepped on one another and on one another’s robes.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, uposathāgāre padīpaṁ kātun”ti.
“You should light a lamp in the observance-day hall.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.
“The most senior monk should tell a junior monk.”
Therena āṇattā navā bhikkhū na padīpenti.
Although told by the senior monk, the junior monks did not light a lamp.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, therena āṇattena agilānena na padīpetabbo.
“If a monk isn’t sick and he’s told by the senior monk to light a lamp, he should do so.
Yo na padīpeyya, āpatti dukkaṭassā”ti.
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.
On one occasion in a certain monastery, the resident monks didn’t set out water for drinking or water for washing.
Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti—
Newly-arrived monks complained and criticized them,
“kathañhi nāma āvāsikā bhikkhū neva pānīyaṁ upaṭṭhāpessanti, na paribhojanīyaṁ upaṭṭhāpessantī”ti.
“Why don’t the resident monks set out water for drinking and water for washing?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pānīyaṁ paribhojanīyaṁ upaṭṭhāpetun”ti.
“You should set out water for drinking and water for washing.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, therena bhikkhunā navaṁ bhikkhuṁ āṇāpetun”ti.
“The most senior monk should tell a junior monk.”
Therena āṇattā navā bhikkhū na upaṭṭhāpenti.
Although told by the senior monk, the junior monks did not do it.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, therena āṇattena agilānena na upaṭṭhāpetabbaṁ.
“If a monk isn’t sick and he’s told by the senior monk to set them out, he should do so.
Yo na upaṭṭhāpeyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
Tena kho pana samayena sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye āpucchiṁsu.
On one occasion a number of ignorant and incompetent monks asked permission from their teachers and preceptors to go to a different region.
“Idha pana, bhikkhave, sambahulā bhikkhū bālā abyattā disaṅgamikā ācariyupajjhāye āpucchanti.
“A number of ignorant and incompetent monks might ask their teachers and preceptors for permission to go to a different region.
Te, bhikkhave, ācariyupajjhāyehi pucchitabbā—
The teachers and preceptors should then ask them
‘kahaṁ gamissatha, kena saddhiṁ gamissathā’ti?
where they’re going and who they’re going with.
Te ce, bhikkhave, bālā abyattā aññe bāle abyatte apadiseyyuṁ, na, bhikkhave, ācariyupajjhāyehi anujānitabbā.
If they’re going with others who are ignorant and incompetent, the teachers and preceptors shouldn’t give them permission.
Te ca, bhikkhave, bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuñce, āpatti dukkaṭassa.
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.
A number of ignorant and incompetent monks may be staying in a certain monastery.
Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.
They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation.
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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.
Tehi, bhikkhave, bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena.
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.
No ce saṅgaṇheyyuṁ anuggaṇheyyuṁ upalāpeyyuṁ upaṭṭhāpeyyuṁ cuṇṇena mattikāya dantakaṭṭhena mukhodakena, āpatti dukkaṭassa.
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.
On the observance day, a number of ignorant and incompetent monks may be staying in a certain monastery.
Te na jānanti uposathaṁ vā uposathakammaṁ vā, pātimokkhaṁ vā pātimokkhuddesaṁ vā.
They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation.
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—
They should straightaway send a monk to a neighboring monastery
‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti.
to learn the Monastic Code, either in brief or in full.
No ce labhetha, tehi, bhikkhave, bhikkhūhi sabbeheva yattha jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā, so āvāso gantabbo.
If he’s not, then those monks should all go to a monastery where the monks know about the observance-day ceremony and the observance-day procedure, and about the Monastic Code and its recitation.
No ce gaccheyyuṁ, āpatti dukkaṭassa.
If they don’t go, they commit an offense of wrong conduct.
Idha pana, bhikkhave, aññatarasmiṁ āvāse sambahulā bhikkhū vassaṁ vasanti bālā abyattā.
A number of ignorant and incompetent monks may be spending the rainy-season residence in a certain monastery.
Te na jānanti uposathaṁ vā uposathakammaṁ vā pātimokkhaṁ vā pātimokkhuddesaṁ vā.
They don’t know about the observance-day ceremony or the observance-day procedure, nor about the Monastic Code or its recitation.
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—
They should straightaway send a monk to a neighboring monastery
‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti.
to learn the Monastic Code, either in brief or in full.
No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo—
If he’s not, then a monk should be sent under the seven-day allowance
‘gacchāvuso, saṅkhittena vā vitthārena vā pātimokkhaṁ pariyāpuṇitvā āgacchā’ti.
to learn the Monastic Code, either in brief or in full.
No ce labhetha, na, bhikkhave, tehi bhikkhūhi tasmiṁ āvāse vassaṁ vasitabbaṁ.
If he’s not, then those monks shouldn’t spend the rainy-season residence in that monastery.
“sannipatatha, bhikkhave, saṅgho uposathaṁ karissatī”ti.
“Gather, monks, for the Sangha to do the observance-day ceremony.”
“Anujānāmi, bhikkhave, gilānena bhikkhunā pārisuddhiṁ dātuṁ.
“A sick monk should pass on his purity.
tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
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,
‘pārisuddhiṁ dammi, pārisuddhiṁ me hara, pārisuddhiṁ me ārocehī’ti.
‘I pass on my purity; please convey my purity; please announce my purity.’
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi.
If he makes this understood by body, by speech, or by body and speech, then the purity has been passed on.
Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi.
If he doesn’t make this understood by body, by speech, or by body and speech, then the purity hasn’t been passed on.
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo.
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.
Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti—
But if the one who is nursing him says,
‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo.
‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved.
Saṅghena tattha gantvā uposatho kātabbo.
The Sangha should go to where the sick monk is and do the observance-day ceremony there.
Na tveva vaggena saṅghena uposatho kātabbo.
You shouldn’t do the observance-day ceremony with an incomplete Sangha.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva pakkamati, aññassa dātabbā pārisuddhi.
If, after the purity has been passed on to him, the monk who is conveying the purity goes away right then and there, then the purity should be passed on to someone else.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva vibbhamati …pe…
If, after the purity has been passed on to him, the monk who is conveying the purity disrobes right then and there,
sikkhaṁ paccakkhātako paṭijānāti …
admits right then and there that he’s renounced the training,
antimavatthuṁ ajjhāpannako paṭijānāti …
admits right then and there that he’s committed the worst kind of offense,
āpattiyā adassane ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not recognizing an offense,
āpattiyā appaṭikamme ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not making amends for an offense,
pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not giving up a bad view,
paṇḍako paṭijānāti …
admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>,
titthiyapakkantako paṭijānāti …
admits right then and there that he’s previously left to join the monastics of another religion,
arahantaghātako paṭijānāti …
admits right then and there that he’s a murderer of a perfected one,
saṅghabhedako paṭijānāti …
admits right then and there that he’s caused a schism in the Sangha,
lohituppādako paṭijānāti …
admits right then and there that he’s caused the Buddha to bleed,
ubhatobyañjanako paṭijānāti, aññassa dātabbā pārisuddhi.
or admits right then and there that he’s a hermaphrodite, then the purity should be passed on to someone else.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge pakkamati, anāhaṭā hoti pārisuddhi.
If, after the purity has been passed on to him, the monk who is conveying the purity goes away while on his way to the observance-day ceremony, then the purity hasn’t been brought.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge vibbhamati …pe…
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 …
ubhatobyañjanako paṭijānāti, anāhaṭā hoti pārisuddhi.
or admits that he’s a hermaphrodite while on his way to the observance-day ceremony, then the purity hasn’t been brought.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto pakkamati, āhaṭā hoti pārisuddhi.
But if, after the purity has been passed on to him, the monk who is conveying the purity goes away after reaching the Sangha, then the purity has been brought.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto vibbhamati …pe…
And if, after the purity has been passed on to him, the monk who is conveying the purity disrobes after reaching the Sangha …
ubhatobyañjanako paṭijānāti, āhaṭā hoti pārisuddhi.
or admits that he’s a hermaphrodite after reaching the Sangha, then the purity has been brought.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭā hoti pārisuddhi.
And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but doesn’t announce the purity because he falls asleep or is heedless or gains a meditation attainment, then the purity has been brought.
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sañcicca na āroceti, āhaṭā hoti pārisuddhi.
And if, after the purity has been passed on to him, the monk who is conveying the purity reaches the Sangha, but deliberately doesn’t announce the purity, then the purity has been brought.
Pārisuddhihārakassa āpatti dukkaṭassā”ti.
But there’s an offense of wrong conduct for the one who is conveying the purity.”
“sannipatatha, bhikkhave, saṅgho kammaṁ karissatī”ti.
“Gather, monks, for the Sangha to do a legal procedure.”
“Anujānāmi, bhikkhave, gilānena bhikkhunā chandaṁ dātuṁ.
“A sick monk should give his consent.
Tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
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,
‘chandaṁ dammi, chandaṁ me hara, chandaṁ me ārocehī’ti.
‘I give my consent; please convey my consent; please announce my consent.’
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando.
If he makes this understood by body, by speech, or by body and speech, then the consent has been given.
Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando.
If he doesn’t make this understood by body, by speech, or by body and speech, then the consent hasn’t been given.
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṁ kātabbaṁ.
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.
Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ evaṁ hoti—
But if the one who is nursing him says,
‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṅkiriyā vā bhavissatī’ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo.
‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved.
Saṅghena tattha gantvā kammaṁ kātabbaṁ.
The Sangha should go to where the sick monk is and do the procedure there.
Na tveva vaggena saṅghena kammaṁ kātabbaṁ.
You shouldn’t do a legal procedure with an incomplete sangha.
Chandahārako ce, bhikkhave, dinne chande tattheva pakkamati, aññassa dātabbo chando.
If, after the consent has been given to him, the monk who is conveying the consent goes away right then and there, then the consent should be given to someone else.
Chandahārako ce, bhikkhave, dinne chande tattheva vibbhamati …pe…
If, after the consent has been given to him, the monk who is conveying the consent disrobes right then and there,
sikkhaṁ paccakkhātako paṭijānāti …
admits right then and there that he’s renounced the training,
antimavatthuṁ ajjhāpannako paṭijānāti …
admits right then and there that he’s committed the worst kind of offense,
āpattiyā adassane ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not recognizing an offense,
āpattiyā appaṭikamme ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not making amends for an offense,
pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not giving up a bad view,
paṇḍako paṭijānāti …
admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>,
titthiyapakkantako paṭijānāti …
admits right then and there that he’s previously left to join the monastics of another religion,
arahantaghātako paṭijānāti …
admits right then and there that he’s a murderer of a perfected one,
saṅghabhedako paṭijānāti …
admits right then and there that he’s caused a schism in the Sangha,
lohituppādako paṭijānāti …
admits right then and there that he’s caused the Buddha to bleed,
ubhatobyañjanako paṭijānāti, aññassa dātabbo chando.
or admits right then and there that he’s a hermaphrodite, then the consent should be given to someone else.
Chandahārako ce, bhikkhave, dinne chande antarāmagge pakkamati, anāhaṭo hoti chando.
If, after the consent has been given to him, the monk who is conveying the consent goes away while on his way to the legal procedure, then the consent hasn’t been brought.
Chandahārako ce, bhikkhave, dinne chande antarāmagge vibbhamati …pe…
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 …
ubhatobyañjanako paṭijānāti, anāhaṭo hoti chando.
or admits that he’s a hermaphrodite while on his way to the legal procedure, then the consent hasn’t been brought.
Chandahārako ce, bhikkhave, dinne chande saṅghappatto pakkamati, āhaṭo hoti chando.
But if, after the consent has been given to him, the monk who is conveying the consent goes away after reaching the Sangha, then the consent has been brought.
Chandahārako ce, bhikkhave, dinne chande saṅghappatto vibbhamati …pe…
And if, after the consent has been given to him, the monk who is conveying the consent disrobes after reaching the Sangha …
ubhatobyañjanako paṭijānāti, āhaṭo hoti chando.
or admits that he’s a hermaphrodite after reaching the Sangha, then the consent has been brought.
Chandahārako ce, bhikkhave, dinne chande saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭo hoti chando.
And if, after the consent has been given to him, the monk who is conveying the consent reaches the Sangha, but doesn’t announce the consent because he falls asleep or is heedless or gains a meditation attainment, then the consent has been brought.
Chandahārako ce, bhikkhave, dinne chande saṅghappatto sañcicca na āroceti, āhaṭo hoti chando.
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.
Chandahārakassa āpatti dukkaṭassa.
But there is an offense of wrong conduct for the one who is conveying the consent.
Anujānāmi, bhikkhave, tadahuposathe pārisuddhiṁ dentena chandampi dātuṁ, santi saṅghassa karaṇīyan”ti.
On the observance day, if the Sangha has business to be done, then anyone passing on their purity should also give their consent.”
Tena kho pana samayena aññataraṁ bhikkhuṁ tadahuposathe ñātakā gaṇhiṁsu.
At one time on the observance day, a certain monk was seized by his relatives.
“Idha pana, bhikkhave, bhikkhuṁ tadahuposathe ñātakā gaṇhanti.
“If a monk is seized by his relatives on the observance day,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti.
‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—
If not, they should say to those relatives,
‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pārisuddhiṁ detī’ti.
‘Listen, please step aside for a moment while this monk passes on his purity.’
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—
If not, they should say to those relatives,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho uposathaṁ karotī’ti.
‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’
No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo.
If not, you shouldn’t do the observance-day ceremony with an incomplete sangha.
Idha pana, bhikkhave, bhikkhuṁ tadahuposathe rājāno gaṇhanti …pe…
If on the observance day a monk is seized by kings,
bhikkhupaccatthikā gaṇhanti, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—
or by enemies of the monks, other monks should say to those enemies,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti.
‘Listen, please release this monk for a short time so that he can take part in the observance-day ceremony.’
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—
If not, they should say to those enemies,
‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pārisuddhiṁ detī’ti.
‘Listen, please step aside for a moment while this monk passes on his purity.’
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—
If not, they should say to those enemies,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho uposathaṁ karotī’ti.
‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’
No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo.
If not, you shouldn’t do the observance-day ceremony with an incomplete sangha.
“sannipatatha, bhikkhave, atthi saṅghassa karaṇīyan”ti.
“Gather, monks, there’s business for the Sangha.”
“atthi, bhante, gaggo nāma bhikkhu ummattako, so anāgato”ti.
“Sir, there’s a monk called Gagga who is insane. He hasn’t come.”
atthi, bhikkhave, bhikkhu ummattako saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, atthi neva sarati;
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,
āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati, atthi neva āgacchati.
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.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati.
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.
Yadi saṅghassa pattakallaṁ, saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṁ dadeyya.
If the Sangha is ready, it should agree on the following in regard to the insanity of the monk Gagga:
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.
whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga.
saratipi uposathaṁ napi sarati, saratipi saṅghakammaṁ napi sarati, āgacchatipi uposathaṁ napi āgacchati, āgacchatipi saṅghakammaṁ napi āgacchati.
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.
Saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṁ deti.
The Sangha agrees on the following in regard to the insanity of the monk Gagga:
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.
whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga.
Yassāyasmato khamati gaggassa bhikkhuno ummattakassa ummattakasammutiyā dānaṁ—
Any monk who approves of this agreement—
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;
whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga—should remain silent.
Dinnā saṅghena gaggassa bhikkhuno ummattakassa ummattakasammuti.
The Sangha has agreed on the following in regard to the insanity of the monk Gagga:
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.
whether or not Gagga remembers either the observance-day ceremony or the legal procedures of the Sangha, whether or not he comes to either, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe cattāro bhikkhū viharanti.
At one time on the observance day, there were four monks staying in a certain monastery.
‘uposatho kātabbo’ti, mayañcamhā cattāro janā, kathaṁ nu kho amhehi uposatho kātabbo”ti?
that the observance-day ceremony should be done. Now there’s four of us. So how should we do the observance-day ceremony?”
“Anujānāmi, bhikkhave, catunnaṁ pātimokkhaṁ uddisitun”ti.
“When there are four of you, you should recite the Monastic Code.”
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe tayo bhikkhū viharanti.
At one time on the observance day, there were three monks staying in a certain monastery.
“bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, mayañcamhā tayo janā, kathaṁ nu kho amhehi uposatho kātabbo”ti?
“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?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tiṇṇaṁ pārisuddhiuposathaṁ kātuṁ.
“When there are three of you, you should do the observance-day ceremony by declaring your purity.
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
A competent and capable monk should inform those monks:
Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pārisuddhiuposathaṁ kareyyāmā’ti.
If the venerables are ready, we should do the observance-day ceremony by declaring purity to one another.’
Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—
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:
parisuddhoti maṁ dhāretha.
Parisuddho ahaṁ, āvuso;
parisuddhoti maṁ dhārethā’ti.
Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—
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:
parisuddhoti maṁ dhāretha.
Parisuddho ahaṁ, bhante;
parisuddhoti maṁ dhārethā’”ti.
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe dve bhikkhū viharanti.
At one time on the observance day, there were two monks staying in a certain monastery.
“bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, tiṇṇannaṁ pārisuddhiuposathaṁ kātuṁ.
“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.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dvinnaṁ pārisuddhiuposathaṁ kātuṁ.
“When there are two of you, you should do the observance-day ceremony by declaring your purity.
Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā navo bhikkhu evamassa vacanīyo—
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:
parisuddhoti maṁ dhārehi.
Parisuddho ahaṁ, āvuso;
parisuddhoti maṁ dhārehī’ti.
Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā thero bhikkhu evamassa vacanīyo—
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:
parisuddhoti maṁ dhāretha.
Parisuddho ahaṁ, bhante;
parisuddhoti maṁ dhārethā’”ti.
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati.
At one time on the observance day, a monk was staying in a certain monastery by himself.
“bhagavatā anuññātaṁ catunnaṁ pātimokkhaṁ uddisituṁ, tiṇṇannaṁ pārisuddhiuposathaṁ kātuṁ, dvinnaṁ pārisuddhiuposathaṁ kātuṁ.
“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.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati.
“On the observance day, a monk may be staying by himself in a certain monastery.
Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā, maṇḍape vā, rukkhamūle vā, so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā padīpaṁ katvā nisīditabbaṁ.
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.
Sace aññe bhikkhū āgacchanti, tehi saddhiṁ uposatho kātabbo.
If other monks arrive, he should do the observance-day ceremony with them.
No ce āgacchanti, ajja me uposathoti adhiṭṭhātabbo.
If not, he should determine: ‘Today is my observance day.’
No ce adhiṭṭhaheyya, āpatti dukkaṭassa.
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.
Wherever four monks are staying together, three shouldn’t recite the Monastic Code, while the purity of the fourth is brought.
Uddiseyyuñce, āpatti dukkaṭassa.
If you do recite the Monastic Code, you commit an offense of wrong conduct.
Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā dvīhi pārisuddhiuposatho kātabbo.
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.
Kareyyuñce, āpatti dukkaṭassa.
If you do declare purity, you commit an offense of wrong conduct.
Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pārisuddhiṁ āharitvā ekena adhiṭṭhātabbo.
Wherever two monks are staying together, one shouldn’t make a determination, while the purity of the other is brought.
Adhiṭṭhaheyya ce, āpatti dukkaṭassā”ti.
If you do make a determination, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṁ āpanno hoti.
At one time on the observance day, a certain monk committed an offense.
‘na sāpattikena uposatho kātabbo’ti.
that one shouldn’t do the observance-day ceremony if one has an unconfessed offense.
“Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiṁ āpanno hoti.
“On the observance day, a monk may have committed an offense.
Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti.
‘I’ve committed such-and-such an offense. I confess it.’
Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiyā vematiko hoti.
On the observance day, a monk may be unsure if he’s committed an offense.
Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko;
‘I’m unsure if I’ve committed such-and-such an offense.
yadā nibbematiko bhavissāmi, tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo”ti.
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.
On one occasion the monks from the group of six confessed shared offenses with one another.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sabhāgā āpatti desetabbā.
“You shouldn’t confess shared offenses with one another.
Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṁ āpattiṁ paṭiggaṇhanti.
On one occasion the monks from the group of six received the confession of shared offenses from one another.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sabhāgā āpatti paṭiggahetabbā.
“You shouldn’t receive the confession of shared offenses from one another.
Tena kho pana samayena aññataro bhikkhu pātimokkhe uddissamāne āpattiṁ sarati.
At one time a certain monk remembered an offense while the Monastic Code was being recited.
‘na sāpattikena uposatho kātabbo’ti.
that one shouldn’t do the observance-day ceremony if one has an unconfessed offense.
“Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiṁ sarati.
“A monk may remember an offense while the Monastic Code is being recited.
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—
He should say to a monk sitting next to him,
Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ, na tveva tappaccayā uposathassa antarāyo kātabbo.
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.
A monk may become unsure if he’s committed an offense while the Monastic Code is being recited.
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—
He should say to a monk sitting next to him,
‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko.
‘I’m unsure if I’ve committed such-and-such an offense.
Yadā nibbematiko bhavissāmi, tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā uposatho kātabbo, pātimokkhaṁ sotabbaṁ;
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.
na tveva tappaccayā uposathassa antarāyo kātabbo”ti.
This is not an obstacle to doing the observance-day ceremony.”
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
At one time on the observance day, the whole Sangha in a certain monastery had committed the same offense.
‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti.
that one shouldn’t confess or receive the confession of shared offenses.
Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno.
Yet here the whole Sangha has committed the same offense.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
“On the observance day, the whole Sangha in a certain monastery may have committed the same offense.
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—
Those monks should straightaway send a monk to a neighboring monastery:
mayaṁ te santike āpattiṁ paṭikarissāmāti.
When you return, we’ll make amends for it with you.’
No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
If he’s not, then a competent and capable monk should inform the Sangha:
Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati, tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti vatvā
When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’
uposatho kātabbo, pātimokkhaṁ uddisitabbaṁ,
Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code.
na tveva tappaccayā uposathassa antarāyo kātabbo.
This is not an obstacle to doing the observance-day ceremony.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgāya āpattiyā vematiko hoti.
On the observance day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko.
This whole Sangha is unsure if it has committed the same offense.
Yadā nibbematiko bhavissati, tadā taṁ āpattiṁ paṭikarissatī’ti
When the Sangha is sure, it should make amends for this offense.’
vatvā uposatho kātabbo, pātimokkhaṁ uddisitabbaṁ;
Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code.
na tveva tappaccayā uposathassa antarāyo kātabbo.
This is not an obstacle to doing the observance-day ceremony.
Idha pana, bhikkhave, aññatarasmiṁ āvāse vassūpagato saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
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.
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—
Those monks should straightaway send a monk to a neighboring monastery:
mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti.
When you return, we’ll make amends for it with you.’
No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo—
If he’s not, they should send a monk under the seven-day allowance:
mayaṁ te santike taṁ āpattiṁ paṭikarissāmā”ti.
When you return, we’ll make amends for it with you.’”
Tena kho pana samayena aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
Soon afterwards the whole Sangha in a certain monastery had committed the same offense.
So na jānāti tassā āpattiyā nāmagottaṁ.
They did not know the name or the category of that offense.
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo.
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.
Tamenaṁ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca—
A monk went up to him and asked,
“yo nu kho, āvuso, evañcevañca karoti, kiṁ nāma so āpattiṁ āpajjatī”ti?
“When someone does such-and-such, what’s the name of the offense he’s committed?”
“yo kho, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati.
“When someone does such-and-such, he’s committed an offense of this name.
“na kho ahaṁ, āvuso, ekova imaṁ āpattiṁ āpanno;
“It’s not just I alone who have committed this offense,
“kiṁ te, āvuso, karissati paro āpanno vā anāpanno vā.
“What does it matter to you whether others have or haven’t committed an offense?
Iṅgha tvaṁ, āvuso, sakāya āpattiyā vuṭṭhāhī”ti.
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—
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,
“yo kira, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati.
“When someone does such-and-such, he’s committed an offense of this name.
Atha kho te bhikkhū na icchiṁsu tassa bhikkhuno vacanena taṁ āpattiṁ paṭikātuṁ.
But in spite of what he had said, those monks did not want to make amends for that offense.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
“In a case such as this,
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.
Te ce, bhikkhave, bhikkhū tassa bhikkhuno vacanena taṁ āpattiṁ paṭikareyyuṁ, iccetaṁ kusalaṁ.
if those monks do make amends for that offense because of what that monk has said, then this is good.
No ce paṭikareyyuṁ, na te, bhikkhave, bhikkhū tena bhikkhunā akāmā vacanīyā”ti.
If they don’t, then that monk doesn’t need to correct them if he doesn’t want to.”
Codanāvatthubhāṇavāro niṭṭhito dutiyo.
The second section for recitation on the grounds for accusations is finished.
Tena kho pana samayena aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatiṁsu cattāro vā atirekā vā.
At one time on the observance day, four or more resident monks had gathered together in a certain monastery.
“atthaññe āvāsikā bhikkhū anāgatā”ti.
that there were other resident monks who had not arrived.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ akaṁsu, pātimokkhaṁ uddisiṁsu.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā.
While they were doing it, a greater number of resident monks arrived.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
“On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
29. Vaggāvaggasaññipannarasaka
29. The group of fifteen on perceiving an incomplete assembly as incomplete
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
“On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti pātimokkhaṁ uddisanti.
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.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṁ karonti, pātimokkhaṁ uddisanti.
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.
ekaccāya vuṭṭhitāya parisāya …pe…
When they’ve just finished, and only some members of the gathering have left …
sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe…
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Vaggāvaggasaññipannarasakaṁ niṭṭhitaṁ.
The group of fifteen on perceiving an incomplete assembly as incomplete is finished.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
“On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatī’ti—
They think, ‘Is it allowable for us to do the observance-day ceremony or not?’
vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being unsure, they do the observance-day ceremony and recite the Monastic Code.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ uposatho kātuṁ, na nu kho kappatī’ti—
They think, ‘Is it allowable for us to do the observance-day ceremony or not?’
vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being unsure, they do the observance-day ceremony and recite the Monastic Code.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ uposatho kātuṁ, na nu kho kappatī’ti—
They think, ‘Is it allowable for us to do the observance-day ceremony or not?’
vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being unsure, they do the observance-day ceremony and recite the Monastic Code.
Tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ uposatho kātuṁ na nu kho kappatī’ti—
They think, ‘Is it allowable for us to do the observance-day ceremony or not?’
vematikā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being unsure, they do the observance-day ceremony and recite the Monastic Code.
ekaccāya vuṭṭhitāya parisāya …pe…
When they’ve just finished, and only some members of the gathering have left …
sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe…
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
“On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’
kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being anxious, they do the observance-day ceremony and recite the Monastic Code.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’
kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being anxious, they do the observance-day ceremony and recite the Monastic Code.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ uposatho kātuṁ, nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’
kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being anxious, they do the observance-day ceremony and recite the Monastic Code.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ uposatho kātuṁ nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’
kukkuccapakatā uposathaṁ karonti, pātimokkhaṁ uddisanti.
Being anxious, they do the observance-day ceremony and recite the Monastic Code.
ekaccāya vuṭṭhitāya parisāya …pe…
When they’ve just finished, and only some members of the gathering have left …
sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe…
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
“On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, avasesaṁ sotabbaṁ.
In such a case, what has been recited is valid, and the remainder should be listened to.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti.
They know there are other resident monks who haven’t arrived.
Te ‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
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.
Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṁ uddisitabbaṁ.
In such a case, those monks should recite the Monastic Code once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
On the observance day, four or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
bhedapurekkhārā uposathaṁ karonti, pātimokkhaṁ uddisanti.
They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.
Uddiṭṭhaṁ suuddiṭṭhaṁ, tesaṁ santike pārisuddhi ārocetabbā.
In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.
Bhedapurekkhārapannarasakaṁ niṭṭhitaṁ. Pañcavīsatikā niṭṭhitā.
The group of fifteen on aiming at schism is finished. The group of seventy-five is finished.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā.
“On the observance day, four or more resident monks may have gathered together in a certain monastery.
‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe…
that other resident monks are entering the monastery zone. …
‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe…
that other resident monks have entered the monastery zone. …
te na passanti aññe āvāsike bhikkhū antosīmaṁ okkamante …pe…
They don’t see that other resident monks are entering the monastery zone. …
te na passanti aññe āvāsike bhikkhū antosīmaṁ okkante …pe…
They don’t see that other resident monks have entered the monastery zone. …
‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe…
that other resident monks are entering the monastery zone. …
‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe….
that other resident monks have entered the monastery zone. …”
Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā peyyālamukhena satta tikasatāni honti.
As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there are for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three.
Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti, āgantukānaṁ pannaraso.
“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—
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.
Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number is the same, the newly-arrived monks should fall in line with the resident monks.
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.
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.
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—
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.
Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number is the same, the newly-arrived monks should fall in line with the resident monks.
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.
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.
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—
Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī.
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.
Āgantukehi nissīmaṁ gantvā uposatho kātabbo.
Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there.
Sace samasamā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī.
If the number is the same, the resident monks may, if they’re willing, do the observance-day ceremony with the newly-arrived monks.
Āgantukehi nissīmaṁ gantvā uposatho kātabbo.
Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there.
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.
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.
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—
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.
If the number of resident monks is greater, the newly-arrived monks should do the observance-day ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the observance-day ceremony.
Sace samasamā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā nissīmaṁ vā gantabbaṁ.
If the number is the same, the newly-arrived monks should do the observance-day ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the observance-day ceremony.
Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī.
If the number of newly-arrived monks is greater, they may, if they’re willing, do the observance-day ceremony with the resident monks.
Āvāsikehi nissīmaṁ gantvā uposatho kātabbo.
Otherwise the resident monks should go outside the monastery zone and do the observance-day ceremony there.”
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, supaññattaṁ mañcapīṭhaṁ, bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ;
“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.
passitvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū natthi nu kho’ti.
As a consequence, they’re unsure whether or not there are resident monks there. Then—
Te vematikā na vicinanti;
‘nassantete, vinassantete, ko tehi attho’ti—
‘May they get lost! May they disappear! We are better off without them,’
bhedapurekkhārā uposathaṁ karonti.
and then do the observance-day ceremony aiming at schism,
Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, caṅkamantānaṁ padasaddaṁ, sajjhāyasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ;
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.
sutvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū natthi nu kho’ti.
As a consequence, they’re unsure whether or not there are resident monks there. Then—
Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa.
If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct.
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti.
If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense.
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti.
If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.
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;
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.
passitvā vematikā honti—‘atthi nu kho āgantukā bhikkhū natthi nu kho’ti.
As a consequence, they’re unsure whether or not monks have arrived. Then—
Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa.
If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct.
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti.
If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense.
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti.
If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.
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;
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.
sutvā vematikā honti—‘atthi nu kho āgantukā bhikkhū natthi nu kho’ti.
As a consequence, they’re unsure whether or not monks have arrived. Then—
Te vematikā na vicinanti; avicinitvā uposathaṁ karonti. Āpatti dukkaṭassa.
If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct.
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṁ karonti. Anāpatti.
If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense.
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṁ karonti. Anāpatti.
If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti; vicinitvā passanti; passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā uposathaṁ karonti. Āpatti thullaccayassa.
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
35. The doing of the observance-day ceremony with those belonging to a different Buddhist sect, etc.
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake.
“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect,
Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti;
but they have the view that they belong to the same one. Then—
samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Anāpatti.
If they don’t ask the resident monks about it, and then do the observance-day ceremony together, there’s no offense.
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.
If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony together, there’s an offense of wrong conduct.
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṁ uposathaṁ karonti. Anāpatti.
If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony separately, there’s no offense.
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake.
It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect,
Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti;
but they have the view that they belong to a different one. Then—
nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.
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.
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.
If they do ask the resident monks about it, and they change their view, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṁ karonti. Anāpatti.
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.
It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect,
Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti;
but they have the view that they belong to the same one. Then—
samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Anāpatti.
If they don’t ask the newly-arrived monks about it, and then do the observance-day ceremony together, there’s no offense.
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.
If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony together, there’s an offense of wrong conduct.
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṁ uposathaṁ karonti. Anāpatti.
If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony separately, there’s no offense.
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake.
It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect,
Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti;
but they have the view that they belong to a different one. Then—
nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṁ karonti. Āpatti dukkaṭassa.
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.
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṁ uposathaṁ karonti. Āpatti dukkaṭassa.
If they do ask the newly-arrived monks about it, and they change their view, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṁ karonti. Anāpatti.
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.”
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā.
“On the observance day you shouldn’t go from a monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā.
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.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā.
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.
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 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.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā.
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.
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 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.
On the observance day you shouldn’t go from a 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.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā 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 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.
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.
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.
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena aññatra antarāyā.
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.
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 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.”
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā—
“On the observance day you may go from a monastery with monks to a monastery with monks who belong to the same Buddhist sect if you know
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso …pe…
On the observance day you may go from a monastery with monks to a non-monastery with monks …
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā—
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso …pe…
On the observance day you may go from a non-monastery with monks to a monastery with monks …
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā—
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso …pe…
On the observance day you may go from a monastery or a non-monastery with monks to a monastery with monks …
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā—
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know
Na, bhikkhave, bhikkhuniyā nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code with a nun seated in the gathering.
na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
or one who has committed the worst kind of offense seated in the gathering.
Na āpattiyā adassane ukkhittakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
You shouldn’t recite the Monastic Code with one who has been ejected for not recognizing an offense seated in the gathering.
Yo uddiseyya, yathādhammo kāretabbo.
If you do, you should be dealt with according to the rule.
Na āpattiyā appaṭikamme ukkhittakassa nisinnaparisāya …pe…
You shouldn’t recite the Monastic Code with one who has been ejected for not making amends for an offense seated in the gathering
na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
or with one who has been ejected for not giving up a bad view seated in the gathering.
Yo uddiseyya, yathādhammo kāretabbo.
If you do, you should be dealt with according to the rule.
Na paṇḍakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
You shouldn’t recite the Monastic Code with a <i lang='pi' translate='no'>paṇḍaka</i> seated in the gathering.
na titthiyapakkantakassa …pe…
with one who has previously left to join the monastics of another religion,
na ubhatobyañjanakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
or with a hermaphrodite seated in the gathering.
Na, bhikkhave, pārivāsikapārisuddhidānena uposatho kātabbo, aññatra avuṭṭhitāya parisāya.
You shouldn’t do the observance-day ceremony with a passed-on purity that has expired, except if the gathering is still seated together.
Na ca, bhikkhave, anuposathe uposatho kātabbo, aññatra saṅghasāmaggiyā”ti.
You shouldn’t do the observance-day ceremony on a non-observance day, except to unify the Sangha.”