II uposathakkhandhako

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

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

The people went to them to hear the Dhamma.

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

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

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

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

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

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

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

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

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

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

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

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

The people went to them to hear the Dhamma.

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

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

Then the monks reported the matter to the Blessed One.

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

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

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

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

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

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

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

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘What is the Saṅgha’s preliminary duty?

“‘Let the venerable ones announce purity1.

1. Any purity that needs to be announced.

“‘I will recite the Pāṭimokkha.

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

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

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

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

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

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

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

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

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

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

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

1. pāti: ‘he watches / keeps’.

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

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

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

‘It’: refers to the Pāṭimokkha.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘Remembering’: knowing it, perceiving it.

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

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

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

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

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

‘Therefore’: because of that.

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

The Blessed One sat down on a seat laid out.

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

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

“Yes, lord.”

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

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

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

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

“But to what extent is there one residence?”

They reported the matter to the Blessed One.

“Monks, I allow that a territory be authorized.

“And it should be authorized like this:

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

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

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

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

They reported the matter to the Blessed One.

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

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

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

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

Monks heard the Pāṭimokkha while sitting on unauthorized ground.

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

“Has our Uposatha been done or not?”

They reported the matter to the Blessed One.

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

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

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

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

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

The Uposatha was delayed.

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

“The monks there quarrel, ‘May the Uposatha be done at our monastery! May the Uposatha be done at our monastery!’

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

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

The monks were then poorly clothed, with tattered robes.

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

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

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

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

They reported the matter to the Blessed One.

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

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

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

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’

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

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

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

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

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

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

“‘Thus do I hold it.’”

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

“The fifth: in full detail.

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

“And how should one authorize oneself?

“An experienced and competent monk should inform the Saṅgha:

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

“In this way one should authorize oneself.

“And how should one (monk) authorize another?

“An experienced and competent monk should inform the Saṅgha:

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

“And how should one authorize oneself?

“An experienced and competent monk should inform the Saṅgha:

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

“In this way one should authorize oneself.

“And how should one (monk) authorize another?

“An experienced and competent monk should inform the Saṅgha:

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

They performed a non-Dhamma transaction anyway.

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

The eleventh recitation section, on Wanderers of Other Sects, is finished.

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

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

The senior monk there was inexperienced and incompetent.

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

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

They reported the matter to the Blessed One.

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

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

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

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

He said, “Friends, I don’t have it.” [lit: “It doesn’t happen/proceed for me.”]

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

“He says, ‘Friends, I don’t have it.’

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

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

He didn’t remember at the meal either.

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

The monks sat on the ground.

Their bodies and robes got dusty.

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“The Saṅgha should go there and perform the Uposatha.

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

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

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

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

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

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

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

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

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

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

“There is no offense for the conveyor of purity.

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

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

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

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

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

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

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

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

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

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

“The Saṅgha should go there [i.e., to where the sick monk is] and carry out the transaction.

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

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

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

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

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

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

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

“If the conveyor of consent, on being given consent, on arriving in the Saṅgha, disrobes, dies, …

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

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

“There is no offense for the conveyor of consent.

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

“criminals seize him …

“mischief-makers seize him …

“opponents of the monks seize him.

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

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

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

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

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

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

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

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

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

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

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

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

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

“An experienced and competent monk should inform the Saṅgha:

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

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

“‘This is the motion.

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

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

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

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

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

“‘Thus do I hold it.’”

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

“He should be asked, ‘Do you see it?’

“‘Yes, I see it.’

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

They reported the matter to the Blessed One.

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

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

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

They reported the matter to the Blessed One.

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

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

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

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

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

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

“An experienced and competent monk should inform the Saṅgha:

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

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

“Monks, there is the case where the Saṅgha that has entered the Rains in a certain monastery has fallen into an offense common to one another.

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

“If this can be managed, well and good. If not, then one monk should be sent on seven-day business, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’”

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

They didn’t know the name or class of the offense.

Another monk arrived there: learned, erudite, one who had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training.

A certain monk went to that monk and, on arrival, said to him, “Friend, one who does such-and-such: What’s the name of the offense that he falls into?”

(The learned monk) said, “Friend, one who does such-and-such falls into the offense of this name. Friend, you have fallen into the offense of this name. Make amends for the offense.”

He said, “Friend, I haven’t fallen into this offense alone. This entire Saṅgha has fallen into this offense.”

(The learned monk) said, “Friend, what does it matter to you, whether another has fallen (into that offense) or not? Please, friend, rise up out of your own offense!”

So the monk, making amends for that offense in line with that (visiting) monk’s advice, went to the monks and, on arrival, said to them, “Friends, they say that one who does such-and-such falls into the offense of this name. Friends, you have fallen into the offense of this name. Make amends for the offense.”

Then the monks didn’t want to make amends for the offense in line with that (visiting) monk’s advice.

They reported the matter to the Blessed One.

“Monks, there is the case where the entire Saṅgha in a certain monastery has fallen into an offense common to one another.

“They don’t know the name or class of the offense.

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

“A certain monk goes to that monk and, on arrival, says to him, ‘Friend, one who does such-and-such: What’s the name of the offense that he falls into?’

“(The learned monk) says, ‘Friend, one who does such-and-such falls into the offense of this name. Friend, you have fallen into the offense of this name. Make amends for the offense.’

“He says, ‘Friend, I haven’t fallen into this offense alone. This entire Saṅgha has fallen into this offense.’

“(The learned monk) says, ‘Friend, what does it matter to you, whether another has fallen (into that offense) or not? Please, friend, rise up out of your own offense!’

“So the monk, making amends for that offense in line with that (visiting) monk’s advice, goes to the monks and, on arrival, says to them, ‘Friends, they say that one who does such-and-such falls into the offense of this name. Friends, you have fallen into the offense of this name. Make amends for the offense.’

“If those monks make amends for the offense in line with that (visiting) monk’s advice, well and good. If they don’t make amends, then that monk doesn’t have to criticize the monks if he doesn’t want to.”

The Recitation Section on Codanāvatthu is finished.

Now on that occasion, in a certain monastery, on the day of the Uposatha, several resident monks gathered—four or more.

They didn’t know that there were other resident monks who hadn’t come.

“There were other resident monks who hadn’t come”: Having gone to the village or to the wilderness on some business or other, they come to the place the monks are sitting.

Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they performed the Uposatha; recited the Pāṭimokkha.

As the Pāṭimokkha was being recited by them, a greater number of other resident monks came.

They reported the matter to the Blessed One.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes.

“What has been recited is well-recited. They should listen to the remainder.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes.

“What has been recited is well-recited. They should listen to the remainder.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them, an equal number of other resident monks comes.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them, a smaller number of other resident monks comes.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is no offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They don’t know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is no offense for those reciting.”

The Set of Fifteen Non-offenses is finished.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“They know”: Standing on a mountain or plateau, they see them—having entered or entering the territory.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional1—they perform the Uposatha; they recite the Pāṭimokkha.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.1

1. Here the Sri Lankan BJE switches to te jānanti: They know. The following section continues with te jānanti and the rest of the vaggāvaggasaññīpannarasakaṁ section is elided.

“What has been recited is well-recited. They should listen to the remainder.

“There is an offense of wrong doing for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is an offense of wrong doing for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up …

“some of the assembly has gotten up …

“all of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is an offense of wrong doing for those reciting.”

The Set of Fifteen on Factional (Uposathas) Perceived as Factional is finished.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They should listen to the remainder.

“There is an offense of wrong doing for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them …

“the assembly hasn’t gotten up …

“some of the assembly has gotten up …

“all of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is an offense of wrong doing for those reciting.”

The Set of Fifteen in the Case of Doubt is finished.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha.

Just as one overcome by desire is called “affected by desire”, in the same way, “affected by anxiety” should be understood to mean, “having concluded the preliminary parts, at the moment of performing (the Uposatha), they are overcome by anxiety over not recognizing a perception of what is not allowable with regard to what is not allowable.”

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They should listen to the remainder.

“There is an offense of wrong doing for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them …

“the assembly hasn’t gotten up …

“some of the assembly has gotten up …

“all of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is an offense of wrong doing for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is an offense of wrong doing for those reciting.”

The Set of Fifteen Done Affected by Anxiety is finished.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha.

“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is a grave offense for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They should listen to the remainder.

“There is a grave offense for those reciting.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha, several resident monks gather—four or more.

“They know that there are other resident monks who haven’t come.

“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha.

“When the Pāṭimokkha has just been recited by them …

“the assembly hasn’t gotten up …

“some of the assembly has gotten up …

“all of the assembly has gotten up, a greater number of other resident monks comes.

“The monks should recite the Pāṭimokkha again.

“There is a grave offense for those reciting. …

“an equal number of other resident monks comes. …

“smaller.

“What has been recited is well-recited. They (the arriving monks) should declare purity in their presence.

“There is a grave offense for those reciting.”

The Set of Fifteen Done Aiming as Schism is finished.

The Twenty-five Triplets are finished.

“Monks, there is the case where, in a certain monastery, on the day of the Uposatha several resident monks gather—four or more.

“They don’t1 know that other resident monks are entering the territory. …

1. The PTS edition gives the case where they do know, see, or hear as the example, but in Horner’s translation there is a note explaining that it means to include the case of not knowing, etc., as well.

“They don’t know that other resident monks have entered the territory. …

“They don’t see other resident monks entering the territory. …

“They don’t see other resident monks who have entered the territory. …

“They don’t hear that, ‘Other resident monks are entering the territory.’ …

“They don’t hear that, ‘Other resident monks have entered the territory.’ …”

Resident monks with resident monks: There are 1751 from this method of deriving triplets. Using this formula (with) ‘Incoming monks with resident monks, resident monks with incoming monks, and incoming monks with incoming monks,’ there are 700 triplets.

“Monks, there is the case where for the resident monks it is the fourteenth; for the incoming monks it is the fifteenth1.

1. In other words, they have calculated the date of the Uposatha differently. [Mv.IV.13.1]

“If the resident monks are more numerous, then the incoming monks should go along with the resident monks.

“If they are equal in number, then the incoming monks should go along with the resident monks.

“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks.

“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the fourteenth.

“If the resident monks are more numerous, then the incoming monks should go along with the resident monks.

“If they are equal in number, then the incoming monks should go along with the resident monks.

“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks.

“Monks, there is the case where for the resident monks it is the first day of the (following) fortnight; for the incoming monks it is the fifteenth.

“If the resident monks are more numerous, then the resident monks—if they are not unwilling—should give their unity1 to the incoming monks. Then the incoming monks, having gone outside the territory, should perform the Uposatha.

1. This phrase, dātabbā sāmaggī, is not explained anywhere in the Canon or Commentaries. Perhaps it is a remnant of a procedure that was later abandoned.

“If they are equal in number, then the resident monks—if they are not unwilling—should give their unity to the incoming monks. Then the incoming monks, having gone outside the territory, should perform the Uposatha.

“If the incoming monks are more numerous, then the resident monks should either give their unity to the incoming monks or go outside of the territory.

“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the first day of the (following) fortnight.

“If the resident monks are more numerous, then the incoming monks should either give their unity to the resident monks or go outside of the territory.

“If they are equal in number, then the incoming monks should either give their unity to the resident monks or go outside of the territory.

“If the incoming monks are more numerous, then the incoming monks—if they are not unwilling—should give their unity to the resident monks. Then the resident monks, having gone outside the territory, should perform the Uposatha.”

“There is the case where incoming monks see evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—a bed & bench or mattress & pillow well laid out, drinking water and washing water set out, the surrounding area [courtyard] well swept.

“On seeing this, they become doubtful: ‘Are there resident monks or not?’

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense1.

1. Apparently they assume that they are of the same affiliation. If they had assumed that they were of a different affiliation, they would have incurred dukkaṭas.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing1.

1. This case corresponds to sections 96, 97, and 98, above, where the monks are acting out of ignorance of the Vinaya, laziness, or some motivation other than aiming at schism.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

“There is the case where incoming monks hear evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—the sound of their feet as they are walking back and forth, the sound of chanting, throat-clearing, or sneezing.

“On hearing this, they become doubtful: ‘Are there resident monks or not?’

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

“There is the case where resident monks see evidence of incoming monks, traces and signs of incoming monks, indications that there are incoming monks—an unknown bowl, an unknown robe, an unknown sitting cloth, a splashing of foot-washing water.

On seeing this, they become doubtful: ‘Are there incoming monks or not?’

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.

“There is the case where resident monks hear evidence of incoming monks, traces and signs of incoming monks, indications that there are incoming monks—the sound of approaching footsteps, the sound of leather footwear slapping (the ground), the sound of throat-clearing or sneezing.

“On hearing this, they become doubtful: ‘Are there incoming monks or not?’

“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: an offense of wrong doing.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: a grave offense.”

“There is the case where incoming monks see resident monks of a separate affiliation.

“They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they perform the Uposatha together: no offense.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha together: an offense of wrong doing.

“They don’t resolve their differences”: They are unable to crush or overcome [or: conquer, vanquish] the state of being of a separate affiliation. The meaning is that they can’t get them to relinquish that view.

“The state of being of a separate affiliation1”: a state of being of a separate affiliation based on theory [or: belief, doctrine, view]. It is said of the overcoming of their state of being of a separate affiliation based on theory, “They can’t get them to relinquish that view.”

1. This is the kind of separate affitiation that can be overcome by discussion. [BMC]

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha separately: no offense1.

“There is the case where incoming monks see resident monks of the same affiliation.

“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they perform the Uposatha together: an offense of wrong doing.

“They ask. Having asked, they resolve the misunderstanding1. Having resolved the misunderstanding, they perform the Uposatha separately: an offense of wrong doing.

1. Here, the monks are already of the same affiliation, so abhivitarati has a slightly different meaning: that they clear up the misunderstanding.

“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha together: no offense.

“There is the case where resident monks see incoming monks of a separate affiliation.

“They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they perform the Uposatha together: no offense.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha together: an offense of wrong doing.

“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha separately: no offense.

“There is the case where resident monks see incoming monks of the same affiliation.

“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they perform the Uposatha together: an offense of wrong doing.

“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha separately: an offense of wrong doing.

“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha together: no offense.

“Monks, on the day of the Uposatha, one should not go from a monastery with monks to a monastery without monks unless going with a Saṅgha, unless there are obstructions.

“A monastery with monks”: In whatever monastery there are monks able to perform the Uposatha, one should not go, without having performed the Uposatha, from that monastery to where one can’t return within the day.

“Monks, on the day of the Uposatha, one should not go from a monastery with monks to a non-monastery without monks unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, one should not go from a monastery with monks to a monastery or non-monastery without monks unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, (one should not go) from a non-monastery with monks to monastery without monks …

“to a non-monastery without monks …

“One should (not) go to a monastery or non-monastery without monks unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, (one should not go) from a monastery or non-monastery with monks to a monastery without monks …

“to a non-monastery without monks …

“to a monastery or non-monastery without monks unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, one should not go from a monastery with monks to a monastery with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, one should not go from a monastery with monks to a non-monastery with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, one should not go from a monastery with monks to a monastery or non-monastery with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, (one should not go) from a non-monastery with monks to monastery with monks …

“to a non-monastery with monks …

“One should (not) go to a monastery or non-monastery with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.

“Monks, on the day of the Uposatha, (one should not go) from a monastery or non-monastery with monks to monastery with monks …

“to a non-monastery with monks …

“One should (not) go to a monastery or non-monastery with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions.”

“Monks, on the day of the Uposatha, one may go from a monastery with monks to a monastery with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

“Monks, on the day of the Uposatha, one may go from a monastery with monks to a non-monastery with monks …

“to a monastery or non-monastery with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

“Monks, on the day of the Uposatha, one may go from a non-monastery with monks to a monastery with monks …

“to a non-monastery with monks …

“to a monastery or non-monastery with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’

“Monks, on the day of the Uposatha, one may go from a monastery or non-monastery with monks to a monastery with monks …

“to a non-monastery with monks …

“to a monastery or non-monastery with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’”

“Monks, the Pāṭimokkha should not be recited with a bhikkhunī seated in the assembly. Whoever should recite it: an offense of wrong doing.

“Monks, … not … a female probationer …

“not … a novice …

“not … a female novice …

“not … one who has renounced the training …

“The Pāṭimokkha should not be recited with a one who has committed an extreme (pārājika) offense seated in the assembly. Whoever should recite it: an offense of wrong doing.

“The Pāṭimokkha should not be recited with one who has been suspended for not seeing an offense seated in the assembly. Whoever should recite it is to be dealt with in accordance with the rule (Pc 69).

“not … one who has been suspended for not making amends for an offense seated in the assembly. …

“The Pāṭimokkha should not be recited with one who has been suspended for not relinquishing an evil view seated in the assembly. Whoever should recite it is to be dealt with in accordance with the rule (Pc 69).

“The Pāṭimokkha should not be recited with a paṇḍaka seated in the assembly. Whoever should recite it: an offense of wrong doing.

“not … a person in affiliation through theft …

“not … a monk who has gone over to another religion …

“not … an animal …

“not … a matricide …

“not … a patricide …

“not … a murderer of an arahant …

“not … a molester of a bhikkhunī …

“not … a schismatic …

“not … one who has shed (a Tathāgata’s) blood …

“The Pāṭimokkha should not be recited with a hermaphrodite seated in the assembly. Whoever should recite it: an offense of wrong doing.

“The Uposatha should not be performed with a stale giving of purity unless the assembly has not gotten up from its seats. [BMC]

“And, monks, the Uposatha should not be performed on a non-Uposatha day unless for Saṅgha-unification.” [BMC]

The Uposatha Khandhaka is finished.

The third recitation section (is finished).

In this khandhaka there are eighty-six cases.

Sectarians and Bimbisāra,

may they gather, quietly,

Dhamma, secluded, the Pāṭimokkha

daily at that time, only once.

By grouping, united,

unity and Maddakucchi,

a territory, large, with a river,

on (the premises), two, and small.

New monks, and in Rājagaha,

an area where one is

not apart (from one’s robes);

in authorizing, the territory first;

in revoking, the territory after.

(When) not authorized, the village territory,

in a river, an ocean, a lake,

a water-splashing; they overlapped,

and even subsumed them.

How many? transactions? the recitation,

Savaras, and without (reason),

Dhamma, Vinaya; they threatened them,

again, Vinaya and threats.

Charging when one has been given leave,

protesting a non-Dhamma (transaction),

four or five, others can voice (an opinion),

intentionally, or in making an effort.

With lay people, unrequested,

at Codanāvatthu they didn’t know;

several of them didn’t know;

immediately, they didn’t go.

Which day? How many? distant,

to announce it; he didn’t remember to;

dirty, a seat, a lamp,

distant places, another who was learned.

Immediately, the Uposatha during the Rains,

purity, a transaction, relatives,

Gagga, four, three, two, one,

an offense, in common, he remembered it.

The entire Saṅgha, in doubt,

they didn’t know, one who is learned,

more, equal, fewer,

and when the assembly has not gotten up.

Some had gotten up; all had,

they knew; they were in doubt,

“It’s allowable or...” they were anxious,

knowing, seeing, and they heard.

Incomers with residents,

fourth- or fifteenth, and again,

the first day, the fifteenth,

traces, affiliations, both.

A ‘stale’ (giving of purity),

a non-Uposatha day

unless for Saṅgha-unification.

These summaries are analyzed

for clarifying the cases.