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2. Uposathakkhandhaka

The chapter on the observance day

1. Sannipātānujānana
The instruction to gather together

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 manussā upasaṅkamanti dhammassavanāya.
People went to listen to those 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.”

Tena kho pana samayena bhikkhū—
When the monks heard about

“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.

Te ujjhāyanti khiyyanti vipācenti—
The people complained and criticized them,

“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 te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
and they told the Buddha.

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.”

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

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?

So nesaṁ bhavissati uposathakamman”ti.
That would be their procedure for the observance day.”

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.

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

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

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Kiṁ saṅghassa pubbakiccaṁ?
What is the preliminary duty of the Sangha?

Pārisuddhiṁ āyasmanto ārocetha.
The venerables should declare their purity.

Pātimokkhaṁ uddisissāmi.
I will recite the Monastic Code.

Taṁ sabbeva santā sādhukaṁ suṇoma manasi karoma.
Everyone present should listen to it and attend carefully.

Yassa siyā āpatti, so āvikareyya.
Anyone who has committed an offense should reveal it.

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.

āvikatā hissa phāsu hotī’”ti.
When it’s revealed, he will be at ease.’”

Pātimokkhanti
Monastic code:

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”.

Āyasmantoti
Venerables:

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”.

Uddisissāmīti
I will recite:

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.

Tanti
It:

pātimokkhaṁ vuccati.
The Monastic Code is what is meant.

Sabbeva santāti
Everyone present:

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”.

Sādhukaṁ suṇomāti
Should listen carefully:

aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharāma.
should be attentive, should pay attention, should apply their whole mind.

Manasi karomāti
Should attend:

ekaggacittā avikkhittacittā avisāhaṭacittā nisāmema.
should listen with a one-pointed mind, with an undistracted mind, with a non-wandering mind.

Yassa siyā āpattīti
Anyone who has committed an offense:

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 āvikareyyāti
Should reveal it:

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.

Asantī nāma āpatti
If you haven’t committed any offense:

anajjhāpannā vā hoti, āpajjitvā vā vuṭṭhitā.
if you have not committed any offense or you have cleared yourself after committing one.

Tuṇhī bhavitabbanti
You should remain silent:

adhivāsetabbaṁ na byāharitabbaṁ.
you should be patient; you shouldn’t say anything.

Parisuddhāti vedissāmīti
I will regard you as pure:

jānissāmi dhāressāmi.
I will know; I will remember.

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.”

Evarūpā nāma parisā
This kind of gathering:

bhikkhuparisā vuccati.
a gathering of monks is what is meant.

Yāvatatiyaṁ anussāvitaṁ hotīti
When the announcement is made three times:

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.

Saramānoti
Remembers:

jānamāno sañjānamāno.
Knows, perceives.

Santī nāma āpatti
An offense:

ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā.
one that has been committed, or one that has not been cleared after being committed.

Nāvikareyyāti
But doesn’t reveal it:

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.

Sampajānamusāvādassa hotīti
He is lying in full awareness:

sampajānamusāvāde kiṁ hoti?
what is there for lying in full awareness?

Dukkaṭaṁ hoti.
There is an act of wrong conduct.

Antarāyiko dhammo vutto bhagavatāti.
Is called an obstacle by the Buddha:

Kissa antarāyiko?
an obstacle for what?

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

Tasmāti
Therefore:

taṅkāraṇā.
for that reason.

Saramānenāti
Who remembers:

jānamānena sañjānamānena.
who knows, who perceives.

Visuddhāpekkhenāti
Is seeking purification:

vuṭṭhātukāmena visujjhitukāmena.
is desiring to be cleared, is desiring purity.

Santī nāma āpatti
An offense:

ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā.
one that has been committed, or one that has not been cleared after being committed.

Āvikātabbāti
Should reveal it:

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.

Āvikatā hissa phāsu hotīti
When it’s revealed, he will be at ease:

kissa phāsu hoti?
at ease for what?

Paṭhamassa jhānassa adhigamāya phāsu hoti, dutiyassa jhānassa adhigamāya phāsu hoti, tatiyassa jhānassa adhigamāya phāsu hoti, catutthassa jhānassa adhigamāya phāsu hoti, jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ nekkhammānaṁ nissaraṇānaṁ pavivekānaṁ kusalānaṁ dhammānaṁ adhigamāya phāsu hotīti.
He will be at ease for reaching the first absorption, the second absorption, the third absorption, the forth absorption; at ease for reaching the wholesome qualities of absorption, release, stillness, attainment, renunciation, escape, seclusion.

Tena kho pana samayena bhikkhū—
When they heard

“bhagavatā pātimokkhuddeso anuññāto”ti—
that the Buddha required the recitation of the Monastic Code,

devasikaṁ pātimokkhaṁ uddisanti.
some monks recited it daily.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Na, bhikkhave, devasikaṁ pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code every day.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, uposathe pātimokkhaṁ uddisitun”ti.
You should recite the Monastic Code on the observance day.”

Tena kho pana samayena bhikkhū—
When they heard

“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.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, samaggānaṁ uposathakamman”ti.
You should do the observance-day procedure in a complete assembly.”

Atha kho bhikkhūnaṁ etadahosi—
When they knew

“bhagavatā paññattaṁ—
that the Buddha had laid down a rule

‘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.”

3. Mahākappinavatthu
3. Mahākappina

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,

Nisīdi bhagavā paññatte āsane.
where he sat down on the prepared seat.

Āyasmāpi kho mahākappino bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Mahākappina bowed and sat down,

Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākappinaṁ bhagavā etadavoca—
and the Buddha said to him:

“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?”

“Evaṁ, bhante”.
“Yes, Venerable Sir.”

“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?

Gaccha tvaṁ, brāhmaṇa, uposathaṁ, mā no agamāsi.
Go to the observance day, brahmin,

Gaccha tvaṁ saṅghakammaṁ, mā no agamāsī”ti.
and go to the legal procedures of the Sangha.”

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

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.

4. Sīmānujānana
4. The allowance for monastery zones

Atha kho bhikkhūnaṁ etadahosi—
When they knew

“bhagavatā paññattaṁ—
that the Buddha had laid down a rule

‘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?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

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

Evañca pana, bhikkhave, sammannitabbā—
And it should be established like this.

paṭhamaṁ nimittā kittetabbā—
First you should announce the zone markers:

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:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.’”

Tena kho pana samayena chabbaggiyā bhikkhū—
When they heard

“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.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Yo sammanneyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

Yo sammanneyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.”

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

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.

Āgantukā bhikkhū na jānanti—
Newly arrived monks did not know

“kattha vā ajjuposatho karīyissatī”ti.
where the observance-day ceremony was to be held.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Na, bhikkhave, anupariveṇiyaṁ pātimokkhaṁ uddisitabbaṁ asaṅketena.
“You shouldn’t recite the Monastic Code in one yard after another without making a prior arrangement.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

Evañca pana, bhikkhave, sammannitabbaṁ.
And it should be designated like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.

Bhikkhū ubhayattha sannipatanti—
Monks gathered in both places,

“idha uposatho karīyissati, idha uposatho karīyissatī”ti.
each group thinking, “The observance-day ceremony will be done here.”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Na, bhikkhave, ekasmiṁ āvāse dve uposathāgārāni sammannitabbāni.
“You shouldn’t designate two different observance-day halls within the same monastery.

Yo sammanneyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, ekaṁ samūhanitvā ekattha uposathaṁ kātuṁ.
You should abolish one of them and do the observance-day ceremony in one place.

Evañca pana, bhikkhave, samūhantabbaṁ.
And it should be abolished like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ uposathāgāraṁ samūhaneyya.
If the Sangha is ready, it should abolish such-and-such an observance-day hall.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.’”

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

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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
Knowing

“bhagavatā paññattaṁ—
that the Buddha had laid down a rule

‘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?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Evañca pana, bhikkhave, sammannitabbaṁ.
And it should be designated like this.

Paṭhamaṁ nimittā kittetabbā.
First the markers should be announced.

Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
Then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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,”

pakkamiṁsu.
they left.

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.

Tattha bhikkhū vivadanti—
The monks argued

“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

Tattha bhikkhū vivadanti—
and the monks are arguing

‘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.

Yo kareyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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

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.

Bhikkhū āyasmantaṁ mahākassapaṁ etadavocuṁ—
The monks asked him

“kissa te, āvuso, cīvarāni allānī”ti?
why his robes were wet,

“Idhāhaṁ, āvuso, andhakavindā rājagahaṁ uposathaṁ āgacchanto antarāmagge nadiṁ taranto manamhi vūḷho.
and he told them what had happened.

Tena me cīvarāni allānī”ti.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Evañca pana, bhikkhave, sammannitabbā.
And it should be designated like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.

Bhikkhū duccoḷā honti lūkhacīvarā.
As a consequence, they had shabby robes.

Bhikkhū evamāhaṁsu—
Other monks asked them why,

“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.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Evañca pana, bhikkhave, sammannitabbā.
And it should be designated like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.’

8. Sīmāsamūhanana
8. The abolishing of monastery zones

“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:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.’

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

“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.

Sabbā, bhikkhave, nadī asīmā;
A whole river,

sabbo samuddo asīmo;
a whole ocean,

sabbo jātassaro asīmo.
or a whole lake cannot be a monastery zone in its own right.

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.

Yo sambhindeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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.

Yo ajjhotthareyya, āpatti dukkaṭassāti.
If you do, you commit an offense of wrong conduct.

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.”

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

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kati nu kho uposathā”ti?
“How many observance days are there?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.”

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kati nu kho uposathakammānī”ti?
“How many kinds of observance-day procedures are there?”

Bhagavato etamatthaṁ ārocesuṁ.

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

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;

Na ca mayā evarūpaṁ uposathakammaṁ anuññātaṁ.
I haven’t allowed such procedures.

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.

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

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kati nu kho pātimokkhuddesā”ti?
“How many ways are there of reciting the Monastic Code?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Ayaṁ paṭhamo pātimokkhuddeso.
This is the first way.

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.

Ayaṁ dutiyo pātimokkhuddeso.
This is the second way.

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.

Ayaṁ tatiyo pātimokkhuddeso.
This is the third way.

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.

Ayaṁ catuttho pātimokkhuddeso.
This is the fourth way.

Vitthāreneva pañcamo.
In full is the fifth.”

Ime kho, bhikkhave, pañca pātimokkhuddesā”ti.

Tena kho pana samayena bhikkhū—
When they heard

“bhagavatā saṅkhittena pātimokkhuddeso anuññāto”ti—
that the Buddha had allowed the recitation of the Monastic Code in brief,

sabbakālaṁ saṅkhittena pātimokkhaṁ uddisanti.
some monks recited it in brief all the time.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, saṅkhittena pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code in brief.

Yo uddiseyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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 a primitive tribe.

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.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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 snakes, 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.

Yo bhāseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.”

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

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.

Yo puccheyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

Evañca pana, bhikkhave, sammannitabbo—
And it should be done like this.

attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.
One is either approved through oneself or through someone else.

Kathañca attanāva attānaṁ sammannitabbaṁ?
How is one approved through oneself?

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Kathañca parena paro sammannitabbo?
And how is one approved through someone else?

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.”

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

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.

Yo vissajjeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

Evañca pana, bhikkhave, sammannitabbaṁ.
And it should be done like this.

Attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.
One is either approved through oneself or through someone else.

Kathañca attanāva attānaṁ sammannitabbaṁ?
How is one approved through oneself?

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.

Kathañca parena paro sammannitabbo?
And how is one approved through someone else?

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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.”

14. Codanākathā
14. Discussion of accusing

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.

Yo codeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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 grounds 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 you have no grounds for doing so, you shouldn’t get permission from pure monks who haven’t committed any offenses.

Yo kārāpeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, puggalaṁ tulayitvā okāsaṁ kātun”ti.
And you should give permission only after evaluating the individual.”

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

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.

“Na, bhikkhave, adhammakammaṁ kātabbaṁ.
“You shouldn’t do illegitimate legal procedures.

Yo kareyya, āpatti dukkaṭassāti.
If you do, you commit an offense of wrong conduct.”

Karontiyeva adhammakammaṁ.
They still did illegitimate procedures.

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.

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

Tesaṁyeva santike diṭṭhiṁ āvikaronti.
They did.

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:

‘na metaṁ khamatī’”ti.
‘I don’t approve of this.’”

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.

Yo na sāveyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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.

Atha kho āyasmato udāyissa etadahosi—
He knew

“bhagavatā paññattaṁ—
that the Buddha had laid down a rule

‘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

‘kathaṁ sāveyyan’ti.
to be heard.

Vāyamantassa anāpattī”ti.
If you make an effort, there’s no offense.”

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.

Yo uddiseyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

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

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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
The other monks knew

“bhagavatā paññattaṁ—
that the Buddha had laid down a rule

‘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,

Kathaṁ nu kho amhehi paṭipajjitabban”ti?
and so they wondered what to do.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Te theraṁ ajjhesiṁsu—
They requested the most senior monk

“uddisatu, bhante, thero pātimokkhan”ti.
to recite the Monastic Code,

So evamāha—
but he replied

“na me, āvuso, vattatī”ti.
that he was incapable.

Dutiyaṁ theraṁ ajjhesiṁsu—
They made the same request of the second-most

“uddisatu, bhante, thero pātimokkhan”ti.

Sopi evamāha—

“na me, āvuso, vattatī”ti.

Tatiyaṁ theraṁ ajjhesiṁsu—
and third-most senior monks,

“uddisatu, bhante, thero pātimokkhan”ti.

Sopi evamāha—
and on both occasions

“na me, āvuso, vattatī”ti.
received the same reply.

Eteneva upāyena yāva saṅghanavakaṁ ajjhesiṁsu—
They then requested

“uddisatu āyasmā pātimokkhan”ti.
each monk in turn until they reached the most junior monk.

Sopi evamāha—
And they all gave the same reply.

“na me, bhante, vattatī”ti.

Bhagavato etamatthaṁ ārocesuṁ.

“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā.
“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.”

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kena nu kho pāhetabbo”ti?
“Who is responsible for sending someone?”

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?

Bhikkhū evamāhaṁsu—
They replied

“na kho mayaṁ, āvuso, jānāmā”ti.
that they did not know.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,

“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?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

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

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“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?

Bhikkhū evamāhaṁsu—
They replied

“na kho mayaṁ, āvuso, jānāmā”ti.
that they did not know.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,

“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.

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

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kadā nu kho bhikkhū gaṇetabbā”ti?
“When should we count the monks?”

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.’”

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kena nu kho ārocetabbo”ti?
“Who should make the announcement?”

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.”

Bhattakālepi nassarati.
He forgot 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.”

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

Tena kho pana samayena aññatarasmiṁ āvāse uposathāgāraṁ uklāpaṁ hoti.
On one occasion in a certain monastery, the observance-day hall was dirty.

Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti—
Newly arrived monks complained,

“kathañhi nāma āvāsikā bhikkhū uposathāgāraṁ na sammajjissantī”ti.
“Why don’t the resident monks sweep the hall?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

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

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kena nu kho uposathāgāraṁ sammajjitabban”ti?
“Who should sweep it?”

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.”

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kena nu kho uposathāgāre āsanaṁ paññapetabban”ti?
“Who should prepare them?”

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.”

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kena nu kho uposathāgāre padīpo kātabbo”ti?
“Who should light it?”

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.”

Atha kho bhikkhūnaṁ etadahosi—
The monks thought,

“kena nu kho pānīyaṁ paribhojanīyaṁ upaṭṭhāpetabban”ti?
“Who should do it?”

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.”

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

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.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Anujāneyyuñce, āpatti dukkaṭassa.
If they do, they commit an offense of wrong conduct.

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 might 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 might 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.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

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 might 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.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

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.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

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.

Vaseyyuñce, āpatti dukkaṭassā”ti.
If they do, they commit an offense of wrong conduct.”

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

Atha kho bhagavā bhikkhū āmantesi—
Then the Buddha addressed the monks:

“sannipatatha, bhikkhave, saṅgho uposathaṁ karissatī”ti.
“Gather, monks, for the Sangha to do the observance-day ceremony.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—
A monk said to the Buddha,

“atthi, bhante, bhikkhu gilāno, so anāgato”ti.
“Sir, there’s a sick monk. He hasn’t come.”

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

Evañca pana, bhikkhave, dātabbā—
And he should do it like this.

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.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

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.

Kareyya ce, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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,

kālaṁ karoti …
dies right then and there,

sāmaṇero paṭijānāti …
admits right then and there that he’s a novice monk,

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,

ummattako paṭijānāti …
admits right then and there that he’s insane,

khittacitto paṭijānāti …
admits right then and there that he’s deranged,

vedanāṭṭo paṭijānāti …
admits right then and there that he’s overwhelmed by pain,

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>,

theyyasaṁvāsako paṭijānāti …
admits right then and there that he’s a fake monk,

titthiyapakkantako paṭijānāti …
admits right then and there that he’s previously left to join the monastics of another religion,

tiracchānagato paṭijānāti …
admits right then and there that he’s an animal,

mātughātako paṭijānāti …
admits right then and there that he’s a matricide,

pitughātako paṭijānāti …
admits right then and there that he’s a patricide,

arahantaghātako paṭijānāti …
admits right then and there that he’s a murderer of a perfected one,

bhikkhunidūsako paṭijānāti …
admits right then and there that he’s raped a nun,

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.
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.
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.

Pārisuddhihārakassa anāpatti.
There’s no offense for the one who is conveying the purity.

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.”

21. Chandadānakathā
21. Discussion on giving consent

Atha kho bhagavā bhikkhū āmantesi—
The Buddha addressed the monks:

“sannipatatha, bhikkhave, saṅgho kammaṁ karissatī”ti.
“Gather, monks, for the Sangha to do a legal procedure.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—
A monk said to the Buddha,

“atthi, bhante, bhikkhu gilāno, so anāgato”ti.
“Sir, there’s a sick monk. He hasn’t come.”

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

Evañca pana, bhikkhave, dātabbo.
And he should give like this.

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.

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

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.

Kareyya ce, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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,

kālaṁ karoti …
dies right then and there,

sāmaṇero paṭijānāti …
admits right then and there that he’s a novice monk,

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,

ummattako paṭijānāti …
admits right then and there that he’s insane,

khittacitto paṭijānāti …
admits right then and there that he’s deranged,

vedanāṭṭo paṭijānāti …
admits right then and there that he’s overwhelmed by pain,

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>,

theyyasaṁvāsako paṭijānāti …
admits right then and there that he’s a fake monk,

titthiyapakkantako paṭijānāti …
admits right then and there that he’s previously left to join the monastics of another religion,

tiracchānagato paṭijānāti …
admits right then and there that he’s an animal,

mātughātako paṭijānāti …
admits right then and there that he’s a matricide,

pitughātako paṭijānāti …
admits right then and there that he’s a patricide,

arahantaghātako paṭijānāti …
admits right then and there that he’s a murderer of a perfected one,

bhikkhunidūsako paṭijānāti …
admits right then and there that he’s raped a nun,

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.
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.

Chandahārakassa anāpatti.
There’s no offense for the one who is conveying the consent.

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.”

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

Tena kho pana samayena aññataraṁ bhikkhuṁ tadahuposathe ñātakā gaṇhiṁsu.
On one occasion on the observance day, a certain monk was seized by his relatives.

Bhagavato etamatthaṁ ārocesuṁ.

“Idha pana, bhikkhave, bhikkhuṁ tadahuposathe ñātakā gaṇhanti.
“If a monk is seized by his relatives on the observance day,

Te ñātakā bhikkhūhi evamassu vacanīyā—
other monks should say to those relatives,

‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu uposathaṁ karotī’ti.
‘Please release this monk for a short time so that he can take part in the observance-day ceremony.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If they’re able to do this, it’s good.

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.
‘Please step aside for a moment while this monk passes on his purity.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If they’re able to do this, it’s good.

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.
‘Please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If they’re able to do this, it’s good.

No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo.
If not, you shouldn’t do the observance-day ceremony with an incomplete sangha.

Kareyya ce, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Idha pana, bhikkhave, bhikkhuṁ tadahuposathe rājāno gaṇhanti …pe…
If on the observance day a monk is seized by kings,

corā gaṇhanti …
by bandits,

dhuttā gaṇhanti …
by scoundrels,

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.
‘Please release this monk for a short time, so that he can take part in the observance-day ceremony.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If they’re able to do this, it’s good.

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.
‘Please step aside for a moment while this monk passes on his purity.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If they’re able to do this, it’s good.

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.
‘Please take this monk outside the monastery zone for a short time while the Sangha does the observance-day ceremony.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If they’re able to do this, it’s good.

No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo.
If not, you shouldn’t do the observance-day ceremony with an incomplete sangha.

Kareyya ce, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

23. Ummattakasammuti
23. Agreement in regard to insanity

Atha kho bhagavā bhikkhū āmantesi—
Then the Buddha addressed the monks:

“sannipatatha, bhikkhave, atthi saṅghassa karaṇīyan”ti.
“Gather, monks, there’s business for the Sangha.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—
A monk said to the Buddha,

“atthi, bhante, gaggo nāma bhikkhu ummattako, so anāgato”ti.
“Sir, there’s a monk called Gagga who is insane. He hasn’t come.”

“Dveme, bhikkhave, ummattakā—
“Monks, there are two kinds of insane monks:

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.

Evañca pana, bhikkhave, dātabbā.
And it should be made like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Gaggo bhikkhu ummattako—
The monk Gagga is insane.

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.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Gaggo bhikkhu ummattako—
The monk Gagga is insane.

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.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

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.’”

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

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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
They thought,

“bhagavatā paññattaṁ—
“The Buddha has laid down a rule

‘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?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
They thought,

“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.

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

Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
A competent and capable monk should inform those monks:

‘Suṇantu me āyasmantā.
‘Please, Venerables, I ask you to listen.

Ajjuposatho pannaraso.
Today is the observance day, the fifteenth.

Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pārisuddhiuposathaṁ kareyyāmā’ti.
If the Venerables are ready, it, 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:

‘parisuddho ahaṁ, āvuso;
‘I’m pure.

parisuddhoti maṁ dhāretha.
Please remember me as pure.’

Parisuddho ahaṁ, āvuso;
And he should repeat this two more times.

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:

‘parisuddho ahaṁ, bhante;
‘I’m pure, Venerable.

parisuddhoti maṁ dhāretha.
Please remember me as pure.’

Parisuddho ahaṁ, bhante;
And he should repeat this two more times.”

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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
They thought,

“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.

Mayañcamhā dve janā.
But there’s only two of us.

Kathaṁ nu kho amhehi uposatho kātabbo”ti?
So how should we do the observance-day ceremony?”

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.

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

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:

‘parisuddho ahaṁ, āvuso;
‘I’m pure.

parisuddhoti maṁ dhārehi.
Please remember me as pure.’

Parisuddho ahaṁ, āvuso;
And he should repeat this two more times.

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:

‘parisuddho ahaṁ, bhante;
‘I’m pure, Venerable.

parisuddhoti maṁ dhāretha.
Please remember me as pure.’

Parisuddho ahaṁ, bhante;
And he should repeat this two more times.”

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.

Atha kho tassa bhikkhuno etadahosi—
He thought,

“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.

Ahañcamhi ekako.
But I’m here by myself.

Kathaṁ nu kho mayā uposatho kātabbo”ti?
So how should I do the observance-day ceremony?”

Bhagavato etamatthaṁ ārocesuṁ.

“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe eko bhikkhu viharati.
“On the observance day, a monk might 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.”

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

Tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṁ āpanno hoti.
On one occasion on the observance day, a certain monk committed an offense.

Atha kho tassa bhikkhuno etadahosi—
He thought,

“bhagavatā paññattaṁ—
“The Buddha has laid down a rule

‘na sāpattikena uposatho kātabbo’ti.
that one shouldn’t do the observance-day ceremony if one has an offense.

Ahañcamhi āpattiṁ āpanno.
And I’ve committed an offense.

Kathaṁ nu kho mayā paṭipajjitabban”ti?
So what should I do?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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 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.’

Tena vattabbo—
The other should say,

‘passasī’ti.
‘Do you recognize the offense?’ —

‘Āma passāmī’ti.
‘Yes, I recognize it.’ —

‘Āyatiṁ saṁvareyyāsī’ti.
‘You should restrain yourself in the future.’

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 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.

Yo deseyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

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.

Yo paṭiggaṇheyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

26. Āpattiāvikaraṇavidhi
26. The process for revealing an offense

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.

Atha kho tassa bhikkhuno etadahosi—
He thought,

“bhagavatā paññattaṁ—
“The Buddha has laid down a rule

‘na sāpattikena uposatho kātabbo’ti.
that one shouldn’t do the observance-day ceremony if one has an offense.

Ahañcamhi āpattiṁ āpanno.
And I’ve committed an offense.

Kathaṁ nu kho mayā paṭipajjitabban”ti?
So what should I do?”

Bhagavato etamatthaṁ ārocesuṁ.

“Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiṁ sarati.
“A monk might 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,

‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno.
‘I’ve committed such-and-such an offense.

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 might 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.”

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

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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—
Those monks thought,

“bhagavatā paññattaṁ—
“The Buddha has laid down a rule

‘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.

Kathaṁ nu kho amhehi paṭipajjitabban”ti?
So what should we do?”

Bhagavato etamatthaṁ ārocesuṁ.

“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahuposathe sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
“On the observance day, it may happen that the whole Sangha in a certain monastery 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:

gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha;
‘Go and make amends for this offense.

mayaṁ te santike āpattiṁ paṭikarissāmāti.
When you return, we’ll make amends for it with you.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
If he’s not, then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno.
This whole Sangha has committed the same offense.

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 might be unsure if it has committed the same offense.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

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:

gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha;
‘Go and make amends for this offense.

mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti.
When you return, we’ll make amends for it with you.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If he’s able to do this, it’s good.

No ce labhetha, eko bhikkhu sattāhakālikaṁ pāhetabbo—
If he’s not, they should send a monk under the seven-day allowance:

gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha;
‘Go and make amends for this offense.

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 class 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?”

So evamāha—
The learned monk replied,

“yo kho, āvuso, evañcevañca karoti, imaṁ nāma so āpattiṁ āpajjati.
“When someone does such-and-such, he’s committed an offense of this name.

Imaṁ nāma tvaṁ, āvuso, āpattiṁ āpanno;
If you have committed this offense,

paṭikarohi taṁ āpattin”ti.
you should make amends for it.”

So evamāha—
The other monk said,

“na kho ahaṁ, āvuso, ekova imaṁ āpattiṁ āpanno;
“It’s not just I alone who have committed this offense,

ayaṁ sabbo saṅgho imaṁ āpattiṁ āpanno”ti.
but this whole Sangha.”

So evamāha—
The learned monk said,

“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.

Imaṁ nāma tumhe, āvuso, āpattiṁ āpannā;
This is the offense that you’ve committed.

paṭikarotha taṁ āpattin”ti.
You should make amends for it.”

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.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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 not correct them if he doesn’t want to.”

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

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

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.

Te na jāniṁsu—
They did not know

“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.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.

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 na jānanti—
They don’t know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ anāpatti.
There’s no offense for the reciters.”

Anāpattipannarasakaṁ niṭṭhitaṁ.
The group of fifteen on no offense is finished.

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 jānanti—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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 uddiṭṭhamatte pātimokkhe …pe…
When they’ve just finished …

avuṭṭhitāya parisāya …pe…
When they’ve just finished, and none of the gathering has left …

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 …

samasamā …pe…
an equal number of resident monks arrive …

thokatarā.
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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.”

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

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

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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 uddiṭṭhamatte pātimokkhe …pe…
When they’ve just finished …

avuṭṭhitāya parisāya …pe…
When they’ve just finished, and none of the gathering has left …

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 …

samasamā …pe…
an equal number of resident monks arrive …

thokatarā.
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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.”

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

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

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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 uddiṭṭhamatte pātimokkhe …pe…
When they’ve just finished …

avuṭṭhitāya parisāya …pe…
When they’ve just finished, and none of the gathering has left …

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 …

samasamā …pe…
an equal number of resident monks arrive …

thokatarā.
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.

Uddesakānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for the reciters.”

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

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

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.

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—
They know

‘atthaññe āvāsikā bhikkhū anāgatā’ti.
there are other resident monks who haven’t arrived.

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.

Uddesakānaṁ āpatti thullaccayassa.
And there’s a serious offense for the reciters.”

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

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

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 na jānanti—
They don’t know

‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe…
that other resident monks are entering the monastery zone. …

te na jānanti—
They don’t know

‘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. …

te na suṇanti—
They don’t hear

‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe…
that other resident monks are entering the monastery zone. …

te na suṇanti—
They don’t hear

‘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 is 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.”

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

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;

avicinitvā uposathaṁ karonti.
If they do the observance-day ceremony without investigating,

Āpatti dukkaṭassa.
there’s an offense of wrong conduct.

Te vematikā vicinanti;
If they investigate,

vicinitvā na passanti;
but don’t see anyone,

apassitvā uposathaṁ karonti.
and then do the observance-day ceremony,

Anāpatti.
there’s no offense.

Te vematikā vicinanti;
If they investigate,

vicinitvā passanti;
and they see someone,

passitvā ekato uposathaṁ karonti.
and then do the observance-day ceremony together,

Anāpatti.
there’s no offense.

Te vematikā vicinanti;
If they investigate,

vicinitvā passanti;
and they see someone,

passitvā pāṭekkaṁ uposathaṁ karonti.
but then do the observance-day ceremony separately,

Āpatti dukkaṭassa.
there’s an offense of wrong conduct.

Te vematikā vicinanti;
If they investigate,

vicinitvā passanti;
and they see someone,

passitvā—
but think,

‘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,

Āpatti thullaccayassa.
there’s a serious offense.

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.”

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

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.”

37. Gantabbavāra
37. The section on “you may go”

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

‘sakkomi ajjeva gantun’ti.
you’ll get there on the same day.

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

‘sakkomi ajjeva gantun’ti.
you’ll get there on the same day.

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 anāvāso …pe…
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

‘sakkomi ajjeva gantun’ti.
you’ll get there on the same day.

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 anāvāso …pe…
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

‘sakkomi ajjeva gantun’ti.
you’ll get there on the same day.”

38. Vajjanīyapuggalasandassana
38. The showing of persons to be avoided

Na, bhikkhave, bhikkhuniyā nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
“You shouldn’t recite the Monastic Code with a nun seated in the gathering.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Na sikkhamānāya …pe…
You shouldn’t recite the Monastic Code with a trainee nun,

na sāmaṇerassa …pe…
a novice monk,

na sāmaṇeriyā …pe…
a novice nun,

na sikkhāpaccakkhātakassa …pe…
one who has renounced the training,

na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
or one who has committed the worst kind of offense seated in the gathering.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Na theyyasaṁvāsakassa …pe…
You shouldn’t recite the Monastic Code with a fake monk,

na titthiyapakkantakassa …pe…
with one who has previously left to join the monastics of another religion,

na tiracchānagatassa …pe…
with an animal,

na mātughātakassa …pe…
with a matricide,

na pitughātakassa …pe…
with a patricide,

na arahantaghātakassa …pe…
with a murderer of a perfected one,

na bhikkhunidūsakassa …pe…
with one who has raped a nun,

na saṅghabhedakassa …pe…
with one has caused a schism in the Sangha,

na lohituppādakassa …pe…
with one who has caused the Buddha to bleed,

na ubhatobyañjanakassa nisinnaparisāya pātimokkhaṁ uddisitabbaṁ.
or with a hermaphrodite seated in the gathering.

Yo uddiseyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

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.”

Tatiyabhāṇavāro niṭṭhito.
The third section for recitation is finished.

Uposathakkhandhako dutiyo.
The second chapter on the observance day is finished.

Tassuddānaṁ
This is the summary:

Titthiyā bimbisāro ca,
“Ascetics of other religions, and Bimbisāra,

sannipatituṁ tuṇhikā;
To assemble, silent;

Dhammaṁ raho pātimokkhaṁ,
Teaching, seclusion, the Monastic Code,

devasikaṁ tadā sakiṁ.
Daily, then once.

Yathāparisā samaggaṁ,
Separately, complete assembly,

sāmaggī maddakucchi ca;
Complete assembly, and Maddakucchi;

Sīmā mahatī nadiyā,
Monastery zone, large, with river,

anu dve khuddakāni ca.
One after another, two, and small.

Navā rājagahe ceva,
Juniors, and just in Rājagaha,

Sīmā avippavāsanā;
May-stay-apart zone;

Sammanne paṭhamaṁ sīmaṁ,
Should establish the monastery zone first,

Pacchā sīmaṁ samūhane.
Should abolish the monastery zone afterwards.

Asammatā gāmasīmā,
Non-established zones of inhabited areas,

nadiyā samudde sare;
In a river, in the ocean, in a lake;

Udakukkhepo bhindanti,
A splash of water, they made overlap,

tathevajjhottharanti ca.
And just so they enclosed.

Kati kammāni uddeso,
How many procedures, recitation,

savarā asatīpi ca;
Primitive tribes, and even when there were none;

Dhammaṁ vinayaṁ tajjenti,
A teaching, Monastic Law, they made threats,

puna vinayatajjanā.
Again Monastic Law, and threatening.

Codanā kate okāse,
Accusing, when permission is given,

adhammappaṭikkosanā;
Objecting to what is illegitimate;

Catupañcaparā āvi,
Four or five, and others state,

sañcicca cepi vāyame.
Also if deliberately, one should make an effort.

Sagahaṭṭhā anajjhiṭṭhā,
Included lay people, without being asked,

codanamhi na jānati;
He did not know at Codanā;

Sambahulā na jānanti,
A number did not know,

sajjukaṁ na ca gacchare.
And straightaway, would not go.

Katimī kīvatikā dūre,
Which, how many, faraway,

ārocetuñca nassari;
And to announce, he forgot;

Uklāpaṁ āsanaṁ dīpo,
Dirty, seat, lamp,

disā añño bahussuto.
Regions, another who is learned.

Sajjukaṁ vassuposatho,
Straightaway, observance day in the rainy season,

suddhikammañca ñātakā;
Purity, and procedure, relatives;

Gaggo catutayo dveko,
Gagga, four, three, two, one,

āpattisabhāgā sari.
Offense, shared, he remembered.

Sabbo saṅgho vematiko,
The whole sangha, unsure,

na jānanti bahussuto;
They did not know, one who is learned;

Bahū samasamā thokā,
Greater, equal, smaller,

parisā avuṭṭhitāya ca.
And none of the gathering has left.

Ekaccā vuṭṭhitā sabbā,
Some have left, entire,

jānanti ca vematikā;
And they know, unsure;

Kappatevāti kukkuccā,
Anxious thinking, ‘It’s allowable’,

jānaṁ passaṁ suṇanti ca.
Knowing, seeing, and they hear.

Āvāsikena āgantu,
With resident, newly arrived,

cātupannaraso puna;
The fourteenth and the fifteenth, again;

Pāṭipado pannaraso,
The day after, the fifteenth,

liṅgasaṁvāsakā ubho.
Characteristics, belonging to a Buddhist sect, hermaphrodite.

Pārivāsānuposatho,
That has expired, non-observance day

aññatra saṅghasāmaggiyā;
Except to unify the Sangha;

Ete vibhattā uddānā,
These summaries are detailed,

vatthuvibhūtakāraṇāti.
Making the topics clear.”

Imasmiṁ khandhake vatthūni chaasīti.
In this chapter there are eighty-six topics.

Uposathakkhandhako niṭṭhito.
The chapter on the observance day is finished.