Dg Kd 2Sabbath

– THE FOUR-PART VINAYA

THE RECITATION OF THE PRECEPTS

1. THE PROCEDURE FOR RECITING THE PRECEPTS

1. Uposatha

The Buddha was dwelling in the city of Rājagṛha. At that time, within the city, the brahmin ascetics and non-Buddhist practitioners assembled three times each [half-]month, on the 8th, 14th, and 15th days. People gathered in great numbers, coming and going in fellowship with one another, providing food and drink, making offerings throughout the day, in a spirit of great warmth and intimacy.

At that time, King Bimbisāra, standing on a high tower, looked out from afar and saw the crowds assembling at the place of the brahmins, and asked his ministers on his left and right:

"Today, where are all these people going in such great numbers?"

The ministers replied to the King:

"Your Majesty should know that within this city, the brahmin ascetics assemble three times each [half-]month, on the 8th, 14th, and 15th days. People gather in great numbers, coming and going in fellowship with one another, providing food and drink, making offerings throughout the day, in a spirit of great warmth and intimacy. It is for this reason that all these people are going to where the brahmin ascetics are assembling."

Upon hearing this, King Bimbisāra descended from the tower, went to where the Blessed One was, paid homage at the Buddha's feet, and sat to one side. He then addressed the Buddha:

"At present, within the city of Rājagṛha, the brahmin ascetics assemble three times each [half-]month, on the 8th, 14th, and 15th days. People gather in great numbers, coming and going in fellowship with one another, providing food and drink, making offerings throughout the day, in a spirit of great warmth and intimacy. How excellent it would be if the Blessed One were to instruct the bhikkhus to assemble three times each [half-]month, on the 8th, 14th, and 15th days, so that people from everywhere might come and go, fellowship with one another, and provide food and drink. I and my ministers shall also come to such assemblies."

The Blessed One accepted this in silence. King Bimbisāra, knowing that the Blessed One had accepted by his silence, rose from his seat, paid homage at the Buddha's feet, circumambulated three times, and took his leave.

Thereupon, the Blessed One, taking this as the occasion, gathered the community of bhikkhus together and said:

"At present, within the city of Rājagṛha, the brahmin ascetics assemble three times each [half-]month, on the 8th, 14th, and 15th days. People from everywhere come and go in great numbers, fellowshipping with one another, providing food and drink. You too should assemble three times each [half-]month, on the 8th, 14th, and 15th days, so that people from everywhere may come and go, fellowship with one another, and provide food and drink. King Bimbisāra and his ministers shall also come to such assemblies."

The bhikkhus replied:

"We shall respectfully carry out this instruction."

Having respectfully carried out the instruction of the Blessed One, the bhikkhus assembled three times each [half-]month, on the 8th, 14th, and 15th days. People from everywhere came and went, fellowshipping with one another, providing food and drink. King Bimbisāra also led his ministers to the assembly. When the bhikkhus arrived at the assembly, they all sat in silence. The lay elders said to the bhikkhus:

"We wish to hear the Dharma taught."

The bhikkhus did not dare to speak. They reported this matter to the Buddha. The Buddha instructed:

"I permit you to teach the Dharma."

Having received permission to teach the Dharma, the bhikkhus then did not know what Dharma to teach. The Buddha instructed:

"From now on, I permit the recitation of the sūtras."

The bhikkhus wished to explain and elaborate upon the meaning. While expounding the meaning, they did not recite the full texts and phrases. They all gave rise to doubt. The Buddha instructed:

"I permit the exposition of meaning without the necessity of reciting the complete texts and phrases."

2. Teaching the Dharma

Two bhikkhus shared a single high seat to teach the Dharma.

The Buddha instructed:

"This is not permitted."

Two bhikkhus, sharing a single high seat for teaching the Dharma, fell into dispute with one another.

The Buddha instructed:

"This is not permitted."

They arranged high seats near one another to expound the meaning, and picked at each other's strengths and weaknesses.

The Buddha instructed:

"This is not permitted."

Those bhikkhus, on account of the exposition of meaning, pressured one another.

The Buddha instructed:

"This is not permitted."

At that time, two bhikkhus chanted in unison together. The Buddha instructed:

"This is not permitted."

At that time, the bhikkhus wished to teach the Dharma in a melodious, singing tone. The Buddha said:

"This is permitted."

There was one bhikkhu who, not far from the Blessed One, taught the Dharma in an exceedingly melodious singing tone. The Buddha heard this and immediately said to this bhikkhu:

"You must not teach the Dharma with such a tone. You should teach the Dharma as the Tathāgata does, not as ordinary worldly people do. If you wish to teach the Dharma, you should teach in a balanced manner as Śāriputra and Maudgalyāyana teach the Dharma; do not teach as ordinary worldly people do.

"Bhikkhus! If one teaches the Dharma with an excessively melodious, singing tone, there are five faults. If a bhikkhu teaches the Dharma with an excessively melodious singing tone, he himself will give rise to attachment and fondness for sound.

If a bhikkhu teaches the Dharma with an excessively melodious singing tone, those who hear it will give rise to attachment and fondness for that sound. If a bhikkhu teaches the Dharma with an excessively melodious singing tone, it will cause listeners to desire to learn and imitate it. If a bhikkhu teaches the Dharma with an excessively melodious singing tone, the lay elders who hear it will criticize, saying: 'We study singing and chanting, and a bhikkhu teaching the Dharma does the same.' They will then give rise to a mind of contempt and disrespect.

If a bhikkhu teaches the Dharma with an excessively melodious singing tone, those who are practicing meditation in stillness and tranquility will have their minds drawn to the sound and their concentration disturbed. These are called the five faults arising from teaching the Dharma with an excessively melodious singing tone."

At that time, some bhikkhus wished to gather together at one place during the night to teach the Dharma. The Buddha said: "This is permitted."

The bhikkhus did not know on which days they should gather. The Buddha said:

"I permit it on the 15th, 14th, 13th, 10th, 9th, 8th, 5th, 3rd, and 2nd days; or it may also be done every single day. If those who teach the Dharma are few, they should be invited to speak in sequence."

There were those who refused to speak. The Buddha instructed:

"This is not permitted. Even if one speaks only a single verse, one must speak."

A single verse is:

If one still refuses to speak, they should be dealt with according to the Dharma.

When the bhikkhus gathered at night wishing to teach the Dharma, doubts arose about whether the seat was too low. The Buddha instructed:

"If gathering at night to teach the Dharma, whether the seat is high or low does not matter."

When the bhikkhus gathered at night wishing to sit in meditation, the Buddha instructed: "You are permitted to sit."

The bhikkhus fell asleep. The Buddha instructed:

"The bhikkhu sitting nearby should rouse them. Either by hand; if the hand cannot reach them, one may take the door-pin or the handle of a fly-whisk to rouse them. If they consent, one may throw sandals or shoes toward them. If they still continue to sleep, one should take the meditation staff to alert them."

There were those who, upon being alerted with the meditation staff, objected when they awoke. The Buddha instructed:

"This is not permitted. If one does not comply and continues to object, they shall be dealt with according to the Dharma."

There were those who continued to sleep. The Buddha said:

"I permit the sprinkling of water."

Whoever is sprinkled with water and objects and refuses to comply shall also be dealt with according to the Dharma. If they persist in going back to sleep, the Buddha said:

"One should rub their eyes, or wash their face with water."

There were those who still continued to sleep. The Buddha said:

"One should pinch their own ears or nose, or rub the forehead."

If they still persist in sleeping, one should lift and pull back the uttarāsaṅga, and then use the hand to rub and stroke the body. Or one should stand up, go outside the door, gaze in the four directions, look up at the stars; or go to a place for walking meditation, restrain and guard the faculties, and cause the mind not to be scattered.

3. The Prātimokṣa

At that time, the Blessed One, in a secluded place, reflected thus: "I have established the precepts for the bhikkhus and have proclaimed the prātimokṣa. Among them there are bhikkhus of faithful mind who have newly received the precepts, have not yet heard them, and do not know how to study the precepts. Now I should permit the bhikkhus to gather together in one place to recite the prātimokṣa precepts." The Blessed One arose from his secluded retreat, and using this as the occasion, gathered the bhikkhus together and said:

"Just now, the Tathāgata, in a place of stillness and tranquility, reflected and thought: 'I have established the precepts for the bhikkhus and have proclaimed the prātimokṣa. Among them there are bhikkhus of faithful mind who have newly received the precepts, have not yet heard them, and do not know how to study the precepts.' I then continued to think: 'Now I should permit the bhikkhus to gather together in one place to recite the prātimokṣa precepts.' Therefore, bhikkhus should gather together in one place and recite the prātimokṣa precepts.

The recitation of the precepts proceeds as follows:

«Venerable Ones! I now wish to recite the Prātimokṣa. Please listen carefully and attend well with mindfulness.

If you are aware that you have committed a transgression, you should confess it yourself. If there is no transgression, remain silent. By your silence, I shall know that the Venerable Ones are pure.

Just as when questioned by another, one answers in accordance with the truth — so likewise, any bhikkhu who, when questioned up to three times within the assembly, recalls that he has committed an offense and yet does not confess it, incurs the offense of deliberate false speech. The Buddha has taught that deliberate false speech is a dharma that obstructs the path. If that bhikkhu recalls that he has committed an offense and wishes to seek purity, he should confess it.

Through confession, he will attain ease and happiness.»

Prātimokṣa means precepts. It is the means of restraining and maintaining proper conduct, deportment, dwelling, and behavior for oneself. It is the root, the face, the head; it gathers all wholesome dharmas together and brings about the accomplishment of samādhi.

I shall speak — this means: I shall formulate, set forth, expound, clarify, distinguish, and repeatedly explain.

Venerable Ones, I shall now recite the precepts, and we are gathered together in one place — this means that all those who are within the same boundary for the performance of acts of the Saṅgha are gathered together in one place. Those who need to send their consent should have the one receiving their consent bring it. Those who are present and deserve reproof should not go without reproof. Therefore it is said that one should gather in one place.

Listen, and attend well with mindfulness — to collect the mind and listen to the Dharma with focused attention: this is called listening and attending well with mindfulness.

Has committed a transgression — has violated a rule and has not yet confessed it.

Has not committed a transgression — has not violated a rule, or has violated a rule but has already confessed it.

Just as when questioned by another, one answers in accordance with the truth — this means, just as each bhikkhu asks and answers one another.

The Buddha said that deliberate false speech is a dharma that obstructs the path — it obstructs the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna; it obstructs emptiness, the signless, and the wishless; it obstructs the fruit of stream-entry and so forth up to the fruit of arhatship.

Through confession one attains ease and happiness — what is the ease and happiness attained? It is the attainment of the first dhyāna up to the fourth dhyāna, emptiness, the signless, and the wishless; it is the attainment of the fruit of stream-entry and so forth up to the fruit of arhatship. Therefore, through confession one attains ease and happiness.

At that time, the bhikkhus wished to recite the precepts in a chanting tone. The Buddha said:

«Permission is granted to recite the precepts in a chanting tone.»

The bhikkhus recited the precepts every day and grew weary. The Buddha taught:

«You may not recite the precepts every day. From now on, permission is granted to recite the precepts on the Uposatha day.»

4. The Calendar

A householder asked a bhikkhu:

«What day of the month is today?»

The bhikkhu did not know, and felt ashamed. The bhikkhus reported this matter to the Buddha, and the Buddha taught:

«From now on, you should count the days.»

When counting the days, they frequently forgot. The Buddha taught:

«You should keep a written count.»

The bhikkhus used precious objects to keep the count. The Buddha taught:

«That is not permitted. Permission is granted to use bone, ivory, horn, or bronze, iron, lead, tin, white wax, stone, or clay formed into pellets for keeping count.»

The bhikkhus were concerned that the counting pieces might be lost. The Buddha taught:

«Permission is granted to make holes in them and string them on a cord, and to hang them in the place where the Saṅgha takes its main meal or light meal, or in the place where the assembly gathers at night for the recitation of precepts; or they may be hung on a pillar, or on a dragon-tooth peg.»

On one occasion, some householders came and asked the bhikkhus:

«Is today the dark fortnight or the bright fortnight?»

The bhikkhus did not know, and felt ashamed, and reported the matter to the Buddha. The Buddha taught:

«Permission is granted to make thirty counting pieces. Fifteen pieces for the dark fortnight and fifteen pieces for the bright fortnight.»

At that time, the bhikkhus mixed up the counting pieces. A piece for the dark fortnight fell in among those for the bright fortnight. A piece for the bright fortnight fell in among those for the dark fortnight. The Buddha taught:

«From now on, the pieces for the dark fortnight are to be dyed black. The pieces for the bright fortnight are to be dyed white.»

If there was concern that the pieces might knock against each other and break, the Buddha taught:

«Permission is granted to use a separator in the middle.»

The bhikkhus wished to recite the precepts on the fourteenth or the fifteenth day. The Buddha taught:

«If the King changes the day, then follow the day as the King determines.»

The bhikkhus did not know whether the precepts should be recited that day or the following morning. They reported this to the Buddha. The Buddha taught:

«On the Uposatha day, the senior monk should announce: 'Today the Saṅgha recites the precepts.'»

The bhikkhus did not know at what time to make the announcement. The Buddha taught:

Permission is granted to measure the shadow to determine the hour. Then the announcement should be made by striking bamboo tallies, or by striking the ground, or by making smoke, or by blowing a conch shell, or by beating a drum, or by striking the bell, or by announcing to one another: «Venerable Ones, the hour for the Uposatha recitation of precepts has arrived.»

At that time, the group of six bhikkhus, having heard that the Blessed One granted permission for the recitation of precepts, went into a garden or a private room together with their preceptors, their teachers, those sharing the same preceptor, those sharing the same teacher, and close friends of like disposition, and recited the precepts separately as a separate group.

The bhikkhus heard of this. Among them were those of few desires, contentment, who practiced the austere practices, who delighted in the training of the precepts, who possessed a sense of shame and remorse, and they reproached the group of six bhikkhus: «Having heard that the Blessed One granted permission for the recitation of precepts, how can you of your own accord go into a garden or a private room together with your preceptors, teachers, those sharing the same preceptor, those sharing the same teacher, and close friends, and recite the precepts separately as a separate group?»

At that time, the Venerable Mahā-Kappina was dwelling at the Sages' Dwelling-place, by the Black Rock Mountain, in quiet meditation, with this thought: «Whether I go or do not go to the recitation of precepts, I am always the purest of all.»

The Blessed One, knowing what was in the mind of the elder Mahā-Kappina, vanished from Gṛdhrakūṭa Mountain in an instant — as quickly as a strong man might flex and extend his arm — and appeared at the Sages' Dwelling-place by the Black Rock Mountain, before Mahā-Kappina, and spread out his seat and sat down. Mahā-Kappina paid reverence at the feet of the Blessed One and sat to one side. The Blessed One, though already knowing, nonetheless asked:

«Just now, while dwelling in solitude, did you have this thought: 'Whether I go or do not go to the recitation of precepts, I am always the purest of all'? Was it so?»

The elder replied: «It was so.»

The Buddha taught:

«So it is, so it is, Kappina! As you have said, whether you go or do not go to the recitation of precepts, you are always the purest of all. Nevertheless, Kappina, the Dharma of reciting the precepts must be respected, honored, and attended upon. If you do not respect, honor, and attend upon the Uposatha, then who will respect, honor, and attend upon it? Therefore you must attend the recitation of precepts and must not fail to go. However, you should go on foot and should not travel by means of supernormal powers. I too will come.»

Kappina silently accepted the Buddha's teaching.

The Blessed One, having instructed Kappina by means of this cause and condition, vanished from the Sages' Dwelling-place by the Black Rock Mountain in an instant — as quickly as a strong man might flex and extend his arm — and returned to Gṛdhrakūṭa Mountain, where he sat in his accustomed seat.

2. LAYING DOWN THE BOUNDARY

1. The Sīmā

At that time, some bhikkhus came to where the Buddha was, paid reverence at his feet, and sat to one side, and reported this matter to the Buddha. The Buddha recounted the entire affair in full and said to the bhikkhus:

«I permit the bhikkhus dwelling at one residence to assemble in harmony for the recitation of precepts. 'Why do you recite the precepts separately as a separate group with your preceptors, teachers, those sharing the same preceptor, those sharing the same teacher, and close friends? If those dwelling at the same residence do not assemble in harmony for the recitation of precepts, they incur the offense of duṣkṛta.' From now on, permission is granted to assemble together in one place for the recitation of precepts.»

The bhikkhus, knowing that the Blessed One permitted the recitation of precepts in one place, then waited for one another. Some waited for one another at the Black Rock Mountain, the Sages' Dwelling-place. Some waited for one another at the Seven-Leaf Cave in the Vihāra Mountain. Some waited together at the charnel ground. Some waited together beside a stream of water; they waited at the Kalandaka Grove in the Bamboo Park; they waited at Gṛdhrakūṭa Mountain; or they waited at places with large buildings, dining halls, walking-meditation halls, under the shade of trees, or on open ground. This caused weariness. The bhikkhus reported this to the Buddha. The Buddha taught:

«From now on, according to how many or how few people are dwelling at a given residence, they should all gather together in one place to recite the precepts.»

The bhikkhus did not know where the precepts should be recited. The Buddha taught:

Permission is granted to establish a Uposatha hall, to be done by the formal act of a single announcement and one motion. The announcement is to be made as follows: the name of the location should be declared, such as a large hall, an upper story, a walking-meditation hall, a riverside, under the shade of a tree, beside a rock, or an open ground, and so forth. Within the assembly, a competent monk should be appointed to perform the formal act, and in accordance with the above matter, the announcement should be made thus:

«Venerable Saṅgha, please listen! If it is agreeable to the Saṅgha, the Saṅgha consents to establish the Uposatha hall at the location of… This is the announcement.»

"Venerable Sangha, please listen! Now the Sangha designates the location at… as the Uposatha hall. Whatever elder approves of the Sangha's designating the location at… as the Uposatha hall should remain silent. Whoever does not agree should speak.

"The Sangha has approved the use of the location at… as the Uposatha hall. The Sangha approves and is therefore silent. This matter is recorded as such."

At that time, an Uposatha hall had previously been established on Gṛdhrakūṭa Mountain. Afterward, they wished to establish an Uposatha hall at the Kalandaka Bamboo Grove. The monks came and reported this to the Buddha. The Buddha instructed:

From now on, it is permitted first to dissolve the Uposatha hall by a formal act of one motion and one announcement (ñattidutiakamma), and afterward to re-establish the Uposatha hall. Within the assembly, a capable monk should be appointed to perform the formal act, and based on the foregoing matter should make the motion as follows:

"Venerable Sangha, please listen! If it is timely for the Sangha, and the Sangha approves, the Sangha should dissolve the Uposatha hall at the location at… This is the motion.

"Venerable Sangha, please listen! The Uposatha hall at the location at… is now dissolved. Whatever elder approves of the Sangha's dissolving the Uposatha hall at the location at… should remain silent. Whoever does not agree should speak.

"The Sangha has approved the dissolution of the Uposatha hall at the location at… The Sangha approves and is therefore silent. This matter is recorded as such."

At that time, there was a residence that had two Uposatha halls. Two monks who were administrators competed with each other, each saying that the Sangha should come first to the Uposatha hall under his charge. The monks brought this matter to the Buddha. The Buddha instructed:

"From now on, let the two take turns, beginning with the elder monk."

At a certain residence, on the Uposatha day, a large assembly gathered for the recitation of the Prātimokṣa, but the hall was too small to accommodate them all. The monks thought: "The Blessed One has established the rule that without designating an Uposatha hall, the Uposatha may not be held. What should be done now?" The monks brought this matter to the Buddha. The Buddha instructed:

"The Sangha is at liberty. Whether the boundary has been designated or not, the Uposatha may be held."

A senior monk arrived at the Uposatha hall ahead of the others; he swept and cleaned it, spread out the seats, drew water for the pure-water vessel and the foot-washing vessel, lit the lamps, and arranged the counting tallies (śalākā), and became excessively fatigued.

The monks brought this matter to the Buddha. The Buddha instructed:

"From now on, the junior monks should perform these tasks."

On the Uposatha day, the junior monks should go to the Uposatha hall, sweep and clean it, spread out the seats, draw water for the pure-water vessel and the foot-washing vessel, light the lamps, and arrange the counting tallies. If a junior monk does not know how, the elder should instruct him. If the elder does not instruct, he commits a duṣkṛta offense. If the junior monk does not follow the elder's instruction, he also commits a duṣkṛta offense.

On some occasions, after the elder monk had conducted the Uposatha, he had to remain behind and himself put away the seats, the pure-water vessel, the foot-washing vessel, extinguish the lamps, and return the tallies and other items to their proper places, and became excessively fatigued. The monks brought this matter to the Buddha. The Buddha instructed:

"From now on, after the Uposatha recitation, the junior monks must put away the pure-water vessel, the foot-washing vessel, the lamps, and the tallies, and return them to their proper places. If a junior monk does not know how, the elder should instruct him. If the elder does not instruct, he commits a duṣkṛta offense."

At that time, on the day of the Uposatha recitation, the group of six monks performed such duties as greeting and conversing with laypeople, conducting the formal act of the Uposatha recitation, and delivering the Dharma teaching. The monks brought this matter to the Blessed One. The Blessed One instructed:

"These are the responsibilities of the elder monk."

At a certain residence, Śī Hé-xiān was the elder monk, yet he was incapable of performing the various duties of the Uposatha day, such as greeting and conversing with laypeople, conducting the formal act of the Uposatha recitation, and delivering the Dharma teaching. The monks brought this matter to the Buddha. The Buddha instructed:

It is permitted to invite a capable monk to perform these functions in place of the elder. If the elder does not invite a capable person, he commits a duṣkṛta offense. If the capable monk does not accept the elder's invitation, he also commits a duṣkṛta offense.

At that time, laypeople asked the monks how many were present at the Uposatha recitation. The monks did not know the number and felt ashamed. They came and reported this to the Buddha. The Buddha instructed:

"It is permitted to count the monks."

Although counted, the number was still forgotten. The Buddha instructed:

"The tallies should be counted."

A monk made the tallies from precious materials. The Buddha instructed:

Precious materials must not be used for tallies; instead, bone, ivory, horn, copper, iron, white wax, lead, zinc, bamboo, reed, or wood should be used. Fearing that the tallies might be lost, the Buddha instructed:

"They should be bound together with a cord."

Even when bound, they were still lost. The Buddha instructed:

"A box should be made to hold them."

That monk then made the box from precious materials. The Buddha instructed:

"That is not permitted. Bone, ivory, horn, copper, iron, white wax, lead, zinc, bamboo, reed, or wood should be used."

If the tallies spilled out when kept in the box, the Buddha instructed:

"A lid should be made to cover it."

That monk then made the lid from precious materials. The Buddha instructed:

"That is not permitted. Bone, ivory, horn, copper, iron, white wax, lead, zinc, bamboo, reed, or wood should be used."

The monks did not know where to place the box. The Buddha instructed:

"It should be placed under a rope bed or a wooden bed, on a post, on a dragon-tooth peg, or on a coat hook."

2. The Great Boundary of Common Residence

The monks heard that the Buddha had permitted the monks who came to the city of Rājagṛha to recite the Uposatha together. Those in distant places heard of this, but having to travel to assemble for the Uposatha recitation caused them fatigue. Thereupon the monks reported this to the Buddha. The Buddha instructed:

From now on, the Uposatha recitation should be conducted according to each residence, within the bounds of a village or a settlement. It is permitted to establish the boundary by the formal act of one motion and one announcement, as follows:

The boundary markers of each direction should be proclaimed: whether open sky, or a tree, or a mountain, or a rocky crevice, or a high mountain cave, or open ground, or a haystack, or the vicinity of a garden, or a charnel ground, or a waterside, or a pile of stones, or a grove of trees, or beside a thicket of thorns, or a ravine, or beside a canal or irrigation channel, or a dung heap, or a village and its boundary markers—these serve as boundary markers. After one person has proclaimed the markers of the four directions, a capable monk should be appointed within the assembly to make the motion based on the foregoing matter as follows:

"Venerable Sangha, please listen! As the boundary markers have been proclaimed, if it is timely for the Sangha, and the Sangha approves, the Sangha should here establish the boundary for common residence and common Uposatha recitation. This is the motion.

"Venerable Sangha, please listen! As the boundary markers have been proclaimed, the Sangha now establishes the boundary here for common residence and common Uposatha recitation. Whatever elders approve of the Sangha's establishing the boundary here for common residence and common Uposatha recitation should remain silent. Whoever does not agree should speak.

"The Sangha has approved the establishment of the boundary here for common residence and common Uposatha recitation. The Sangha approves and is therefore silent. This matter is recorded as such."

The Buddha further instructed:

From now on, let the boundary be established according to the following procedure:

Seats should be spread, the bell should be struck, and all should assemble in one place; the sending of consent (chanda) is not permitted. Among the assembly, a monk who is a long-standing resident should proclaim the boundary markers of the four directions of the great boundary: if to the east there is a mountain, the mountain is taken as the marker; or a village, a city, a bank, a field, a garden, a forest, a pond, a tree, a rock, a wall, a spirit shrine, or a building. As with the eastern direction's markers, so too for the other directions. Within the assembly, a capable monk should be appointed to make the motion based on the foregoing matter as follows:

"Venerable Sangha, please listen! The monks of this residence have proclaimed the boundary markers of the four directions of the great boundary. If it is timely for the Sangha, and the Sangha approves, the Sangha should now, relying on the interior of these four-directional markers, establish the great boundary for common residence and common Uposatha recitation. This is the motion.

"Venerable Sangha, please listen! The monks of this residence have proclaimed the boundary markers of the four directions of the great boundary. The Sangha now relies on the interior of these four-directional markers to establish the great boundary for common residence and common Uposatha recitation. Whatever elders approve of the Sangha's now relying on the interior of these four-directional markers to establish the great boundary for common residence and common Uposatha recitation should remain silent. Whoever does not agree should speak.

"The Sangha has approved the establishment of the great boundary within these four-directional markers for common residence and common Uposatha recitation. The Sangha agrees and is therefore silent. This matter is recorded as such."

At that time, there were cases where a karma-act required a quorum of four bhikkhus; or a quorum of five bhikkhus, a quorum of ten bhikkhus, or a quorum of twenty bhikkhus to perform a karma-act. Meanwhile, assembling the entire community was very wearisome. The bhikkhus reported this matter to the Buddha. The Blessed One instructed:

It is permitted to establish a sīmā boundary by the procedure of a motion with one announcement (ñattidutiyakamma), as follows:

Proclaim the boundary-marks in the four directions: whether by driving stakes as markers, or stones, or field-embankments, defining the extent up to a certain point. Then, within the assembly, appoint a bhikkhu capable of performing the karma-act, who, based on the above matter, shall make the announcement as follows:

"Venerable Sangha, please listen! The bhikkhus of this residence proclaim the boundary-marks in the four directions of the minor boundary. If it is the proper time for the Sangha, may the Sangha consent to establish a sīmā within the boundary-marks in the four directions of the minor boundary. This is the motion.

"Venerable Sangha, please listen! The bhikkhus of this residence proclaim the boundary-marks in the four directions of the minor boundary. Now the Sangha establishes a sīmā within the boundary-marks in the four directions of the minor boundary. Those venerable ones who consent to the Sangha's establishing a sīmā within these boundary-marks in the four directions, let them be silent. Those who do not consent, let them speak.

"The Sangha has consented to establishing a sīmā within these boundary-marks in the four directions. The Sangha consents, hence the silence. So this matter is recorded."

At that time, some bhikkhus wished to expand the boundary, or to contract it. The Blessed One instructed:

From now on, if one wishes to change the boundary-marks, one must first dissolve the old boundary, and only afterward may one expand or contract it as desired. The dissolution is likewise performed by the procedure of a motion with one announcement; based on the above matter, one shall make the announcement as follows:

"Venerable Sangha, please listen! This is a residence of common dwelling, common recitation of the Pātimokkha for bhikkhus. If it is the proper time for the Sangha, may the Sangha consent to dissolve the boundary. This is the motion.

"Venerable Sangha, please listen! This is a residence of common dwelling, common recitation of the Pātimokkha for bhikkhus. Now the boundary is dissolved. Those venerable ones who consent — this being a residence of common dwelling, common recitation of the Pātimokkha for bhikkhus, and the Sangha now dissolving the boundary — let them be silent. Those who do not consent, let them speak.

"The Sangha has consented: this is a residence of common dwelling, common recitation of the Pātimokkha for bhikkhus, and the Sangha has now dissolved the boundary. The Sangha consents, hence the silence. So this matter is recorded."

3. The Robe-Boundary

At that time, a certain bhikkhu, wishing to live in seclusion, saw an ideal cave in the forest and thought to himself: "If I could be separated from my robes while sleeping at night, I would dwell in this cave."

The bhikkhus brought this matter and reported it to the Blessed One. The Blessed One instructed:

"From now on, a robe-boundary (ticīvarāvippavāsasīmā) should be established by the procedure of a motion with one announcement. Within the assembly, appoint a bhikkhu capable of performing the karma-act, who, based on the above matter, shall make the announcement as follows:

"Venerable Sangha, please listen! This is a residence of common dwelling, common recitation of the Pātimokkha. If it is the proper time for the Sangha, may the Sangha consent to establish a robe-boundary. This is the motion.

"Venerable Sangha, please listen! This is a residence of common dwelling, common recitation of the Pātimokkha. Now the Sangha establishes a robe-boundary. Those venerable ones who consent to the Sangha's establishing a robe-boundary in this place of common dwelling and common recitation of the Pātimokkha, let them be silent. Those who do not consent, let them speak.

"The Sangha has consented: in this place of common dwelling and common recitation of the Pātimokkha, a robe-boundary has been established. The Sangha consents, hence the silence. So this matter is recorded."

At that time, bhikkhus went to change robes at the homes of laypeople. While changing robes, they were naked. The bhikkhus brought this matter and reported it to the Buddha. The Blessed One instructed:

"From now on, it is permitted for bhikkhus to establish a robe-boundary excluding villages and the outer boundaries of villages, by the procedure of a motion with one announcement. Within the assembly, appoint a bhikkhu capable of performing the karma-act, who, based on the above matter, shall make the announcement as follows:

"Venerable Sangha, please listen! This is a residence of common dwelling, common recitation of the Pātimokkha. If it is the proper time for the Sangha, may the Sangha consent to establish a robe-boundary, excluding villages and the outer boundaries of villages. This is the motion.

"Venerable Sangha, please listen! This is a residence of common dwelling, common recitation of the Pātimokkha. Now the Sangha establishes a robe-boundary, excluding villages and the outer boundaries of villages. Those venerable ones who consent to the Sangha's establishing a robe-boundary in this residence of common dwelling and common recitation of the Pātimokkha, excluding villages and the outer boundaries of villages, let them be silent. Those who do not consent, let them speak.

"The Sangha has consented: in this place of common dwelling and common recitation of the Pātimokkha, a robe-boundary has been established, excluding villages and the outer boundaries of villages. The Sangha consents, hence the silence. So this matter is recorded."

At that time, some bhikkhus established two boundaries adjoining each other. The Blessed One instructed:

"That is not permitted. There must be boundary-markers."

Two boundaries overlapped each other. The Blessed One instructed:

"That is not permitted. There must be a gap between the two boundaries."

Certain bhikkhus dissolved the great boundary first, and then dissolved the robe-boundary. The Blessed One instructed:

"That is not permitted. One must first dissolve the robe-boundary, and only then dissolve the great boundary."

There was a case where a robe-boundary was established across a swift-flowing stream; when a bhikkhu went to retrieve his robes, he was swept away by the current. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"From now on, a robe-boundary must not be established separated by a swift-flowing stream, unless there is a bridge to cross by."

4. The Combined Great Boundary

There was a case where two residences had separate material support and separate recitation of the Pātimokkha. The bhikkhus wished to combine them into a single common recitation of the Pātimokkha and a single common material support. The bhikkhus reported this to the Buddha. The Blessed One instructed:

From now on, it is permitted to dissolve the boundaries first, and afterward to re-establish them by the procedure of a motion with one announcement.

Both residences dissolve their respective boundaries, and then all assemble together in one place; proxy consent (chanda) must not be accepted. The boundary-marks in the four directions should be proclaimed: whether forest, the foot of a tree, open ground, or a mountain, a cave, a mountain cleft, grass, a garden, a forest grove, a mound, a charnel ground, a riverbank, or a stone, a hewn tree-stump, a thicket, a ditch, a channel, a pond, a dung-heap, or a village and its boundary — after proclaiming the boundary up to such-and-such a point, appoint within the assembly a bhikkhu capable of performing the karma-act, who, based on the above matter, shall make the announcement as follows:

"Venerable Sangha, please listen! As the boundary-marks have been proclaimed, if it is the proper time for the Sangha, may the Sangha consent to establish this residence and that residence as having a single common material support and a single common recitation of the Pātimokkha. This is the motion.

"Venerable Sangha, please listen! As the boundary-marks have been proclaimed, now the Sangha establishes this residence and that residence as having a single common recitation of the Pātimokkha and a single common material support. Those venerable ones who consent to the Sangha's establishing this residence and that residence as having a single common recitation of the Pātimokkha and a single common material support, let them be silent. Those who do not consent, let them speak.

"The Sangha has consented: this residence and that residence have been established as having a single common material support and a single common recitation of the Pātimokkha. The Sangha consents, hence the silence. So this matter is recorded."

There was a case where two residences had separate recitation of the Pātimokkha and separate material support. The bhikkhus wished to establish a single common recitation of the Pātimokkha while keeping separate material support. The Blessed One instructed:

From now on, it is permitted to dissolve the boundaries first, and afterward to re-establish them by the procedure of a motion with one announcement. Both sides dissolve their respective boundaries, and then assemble together in one place; proxy consent must not be accepted. The boundary-marks should be proclaimed — whether forest or open ground, and so forth up to the village boundary as before. The names of both residences should be stated. Within the assembly, appoint a bhikkhu capable of performing the karma-act, who, based on the above matter, shall make the announcement as follows:

"Venerable Sangha, please listen! As the boundary-marks in the four directions have been proclaimed, if it is the proper time for the Sangha, may the Sangha consent to establish here a single common recitation of the Pātimokkha while maintaining separate material support. This is the motion.

"Venerable Sangha, please listen! As the boundary-marks in the four directions have been proclaimed, now the Sangha establishes in this residence a single common recitation of the Pātimokkha while maintaining separate material support. Those venerable ones who consent to the Sangha's establishing within these boundary-marks in the four directions a single common recitation of the Pātimokkha while maintaining separate material support, let them be silent. Those who do not consent, let them speak.

"The Sangha has agreed, within the boundary of these four directions, to establish a common Uposatha recitation but with separate requisites. The Sangha has consented and therefore remains silent. The matter is thus recorded."

In the case where there are two residences with separate Uposatha recitations and separate requisites: the bhikkhus wish to have separate Uposatha recitations but to share common requisites, for the purpose of maintaining the residences. The Buddha instructs:

Permission is granted to convene the Sangha to dissolve the boundary, and then to establish it by a motion-and-one-proclamation act. A qualified bhikkhu should be appointed within the assembly to make the motion according to the matter as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha consents to establish, for these two residences, separate Uposatha recitations but with common requisites, for the purpose of maintaining the residences. This is the motion.

"Venerable Sangha, please listen! The Sangha now establishes, for these two residences, separate Uposatha recitations but with common requisites, for the purpose of maintaining the residences. Those elders who agree that the Sangha establish, for these two residences, separate Uposatha recitations but with common requisites for the purpose of maintaining the residences, let them remain silent. Those who do not agree, let them speak.

"The Sangha has agreed to establish, for these two residences, separate Uposatha recitations but with common requisites, for the purpose of maintaining the residences. The Sangha has consented and therefore remains silent. The matter is thus recorded."

In the case where there are two residences with a common Uposatha recitation and common requisites: the bhikkhus wish to have separate Uposatha recitations and separate requisites. The Buddha instructs:

Henceforth, permission is granted to gather in one place to dissolve the boundary, and then, according to each respective residence, each side shall individually establish its own boundary.

At that time there were two residences far apart from each other, sharing a common Uposatha recitation and common requisites. Whatever small amount of food and drink was offered at that residence would be brought to this residence, but by the time it arrived, the meal time had already passed. Whatever small amount of food and drink was offered at this residence would be carried to that residence, but by the time it arrived, the meal time had already passed. The bhikkhus brought this matter to the Buddha. The Buddha instructs:

Two residences that are far apart from each other must not share a common Uposatha recitation and common requisites. Henceforth, permission is granted to speak as follows: if this residence receives a small amount of food and drink as an offering, it need only be distributed at this residence. If that other residence receives a small amount of offerings, it need only be distributed at that residence.

5. The Minor Boundary

At that time, on a Uposatha day, a large number of bhikkhus were traveling through an open area with no village settlements. They thought to themselves: "The Blessed One has laid down the rule that one must gather together in one place in harmony to recite the Pātimokkha. What should we do?" The bhikkhus brought this matter to the Buddha. The Buddha instructs:

"Bhikkhus, listen! If on a Uposatha day one is traveling through an open area with no village settlements, the Sangha should gather together harmoniously in one place to jointly recite the Pātimokkha. If the Sangha cannot gather harmoniously, then according to shared preceptors, shared kamma-acts, and good spiritual friends, they should stop by the roadside, assemble in one place, establish a minor boundary to recite the Pātimokkha, by means of a motion-and-one-proclamation act, as follows:

A qualified bhikkhu should be appointed within the assembly to make the motion according to the matter:

"Venerable Sangha, please listen! Now this number of bhikkhus, being… in number, have assembled. If it is agreeable to the Sangha, the Sangha consents to establish a minor boundary. This is the motion.

"Venerable Sangha, please listen! Now this number of bhikkhus have assembled to establish a minor boundary. Those elders who consent to this number of bhikkhus assembling to establish a minor boundary, let them remain silent. Those who do not agree, let them speak.

"The Sangha has consented; this number of bhikkhus have assembled and established a minor boundary. The Sangha has agreed and therefore remains silent. The matter is thus recorded."

At that time, the bhikkhus, having established the boundary, departed without dissolving it, and people criticized them; they went and reported this to the Buddha. The Buddha instructs:

One must not depart without dissolving the boundary. A motion-and-one-proclamation act should be performed for dissolution, as follows:

A qualified bhikkhu should be appointed within the assembly to make the motion according to the matter:

"Venerable Sangha, please listen! Now this number of bhikkhus have assembled. If it is agreeable to the Sangha, the Sangha consents to dissolve the minor boundary here. This is the motion.

"Venerable Sangha, please listen! Now this number of bhikkhus have assembled to dissolve this minor boundary. Those elders who agree that the Sangha dissolve the minor boundary here, let them remain silent. Those who do not agree, let them speak.

"The Sangha has agreed to dissolve this minor boundary. The Sangha has agreed and therefore remains silent. The matter is thus recorded."

At that time, heavy rains caused the river to rise. The bhikkhus then established a boundary on opposite sides of a river, sharing one residence and one Uposatha recitation. On the fifteenth day, wishing to cross to the other side of the river to recite the Pātimokkha, they were unable to wade across, and so the Uposatha recitation could not be accomplished. The bhikkhus reported this to the Buddha. The Buddha instructs:

One must not establish a common Uposatha recitation across two banks of a river, unless there is a boat or bridge for crossing.

In the case where there are two residences far apart that have established a common Uposatha recitation: on the fifteenth day, the bhikkhus wishing to gather to recite the Pātimokkha could not arrive within that day, and so the establishment of the boundary could not be accomplished. The bhikkhus reported this to the Buddha. The Buddha instructs:

Two residences far apart from each other must not establish a common Uposatha recitation. If the residences are beyond a river but share one residence and one Uposatha recitation, then when the bhikkhus hold the Uposatha on the fifteenth day, they must arrive on the fourteenth; if the Uposatha is on the fourteenth day, they must arrive on the thirteenth. One must not accept the declaration of consent.

3. CONVENING THE SANGHA

1. Announcement to the Sangha

1. At a certain residence, on the Uposatha day, one bhikkhu had shut himself in his room and was sleeping. After the bhikkhus had finished reciting the Pātimokkha and had just risen to disperse, the sleeping bhikkhu heard the sounds of movement, awoke, and asked the bhikkhus:

"Venerable sirs! Where are you going? Has the Pātimokkha not been recited?"

The bhikkhus replied:

"We have already recited the Pātimokkha. Where have you been all this time?"

He said:

"I have been in my room with the door shut, sleeping. I have not gone anywhere."

The bhikkhus reported this to the Buddha. The Buddha instructs:

On the Uposatha day, one must not shut oneself in one's room and sleep. Henceforth, permission is granted for a bhikkhu seated nearby to check and take note of who has come and who has not. Henceforth, permission is granted to make an announcement first, and only thereafter to recite the Pātimokkha. The text of the announcement is as follows:

"Venerable Sangha, please listen! Today is the fifteenth day; the Sangha is to recite the Pātimokkha. If it is agreeable to the Sangha, the Sangha consents to gather harmoniously to recite the Pātimokkha. This is the motion."

Having made this announcement, the Pātimokkha is then to be recited.

2. At that time, on the Uposatha day, a bhikkhu was dwelling alone at a residence, and he thought to himself: "The Buddha has laid down the rule that one should gather harmoniously in one place to recite the Pātimokkha. What should I do now?" He spoke of this to the other bhikkhus. The bhikkhus reported this to the Buddha. The Buddha instructs:

Listen carefully: if on the Uposatha day a bhikkhu is dwelling alone, he should go to the Uposatha hall, sweep and clean it thoroughly, spread out the sitting cloth, fill the vessel with water for rinsing the mouth and washing the feet, light the lamp, and arrange the lot-sticks. If visiting bhikkhus arrive, four or more in number, he should make the announcement and then recite the Pātimokkha.

If there are three, each should turn to face one another and say: "Today is the fifteenth day; the Sangha recites the Pātimokkha. I, bhikkhu…, am pure." This is said three times. If there are two, they should also turn to face each other and say: "Today is the fifteenth day; the Sangha recites the Pātimokkha. I, whose name is…, am pure." This is said three times. If there is one, he should think in his mind and speak aloud: "Today is the fifteenth day; the Sangha recites the Pātimokkha. I, bhikkhu whose name is…, am pure." This is said three times.

If there are three, one must not accept the declaration of purity-consent from a fourth person, nor make an announcement for the Pātimokkha recitation. If there are two, one must not accept the declaration of purity-consent from a third person; each should speak the three words. If there is one, one must not accept the declaration of purity-consent from a second person; one should recite mentally three times.

3. At that time, the group of six bhikkhus performed the Uposatha kamma by an irregular, non-harmonious assembly; and by a harmonious assembly that was irregular. The bhikkhus reported this to the Blessed One. He instructs:

One must not perform the Uposatha kamma by an irregular, non-harmonious assembly. One must not perform the Uposatha kamma by a harmonious assembly that is irregular.

There are four ways of reciting the Pātimokkha:

At that time, monks performed the recitation of the Pātimokkha in assemblies that were unlawful and separate, unlawful and united, lawful and separate, and lawful and united. If those monks performed the Pātimokkha recitation in an unlawful and separate assembly, it does not constitute a valid recitation. If performed in an unlawful and united assembly, or in a lawful and separate assembly, it likewise does not constitute a valid recitation. Only when performed in a lawful and united assembly is it called a valid recitation. The Pātimokkha should be recited in this manner; this is my Dharma.

2. Granting Consent

1. At that time, on the day of the Pātimokkha recitation, the Sangha assembled because there was Sangha business. The Blessed One said:

"There is now Sangha business; let the monks be silent."

A monk came and reported to the Buddha:

"Venerable Sir, there is a sick monk who is unable to come."

The Buddha instructed:

"Henceforth, the granting of consent (chanda) is permitted. The one who receives the consent should bring it." That monk should convey his consent in the following way: he may say, "I convey my consent to the Venerable One," or say, "I declare my consent," or say, "Please declare my consent on my behalf," or he may make a gesture to grant consent — all of these constitute a valid granting of consent. If he speaks in full to grant consent, this also constitutes a valid granting of consent. If there is no bodily gesture and no verbal declaration of consent, it does not constitute a valid granting of consent, and consent must be granted again.

If a monk who has received consent goes to the sick monk's place to receive it; and having received it, that receiver passes away, or goes elsewhere, or disrobes, or enters an outside sect, or joins another part-community, or arrives at the boundary of the sīmā, or the dawn appears, or he himself declares he has committed a pārājika offence, or he has violated a bhikkhunī, or he has become a novice with a thief's intent, or he has broken the inner or outer religious life, or he is a paṇḍaka, or he has killed his father or mother, or has killed an arhat, or has caused a schism in the Sangha, or with a malicious mind has caused the Buddha's body to bleed, or he is a non-human, or an animal, or a hermaphrodite, or he has been formally accused, or has been expelled, or is liable to expulsion,

or he relies on supernormal powers and abides in space, or he is beyond sight and hearing — in all such cases, the granting of consent is not valid, and consent must be sent through another person.

The same applies whether this occurs along the way or upon arrival in the midst of the Sangha. If the receiver of consent falls asleep, or enters meditative absorption, or forgets, without having done so intentionally, the granting of consent is still valid. If he intentionally fails to speak, he commits a duṣkṛta offence.

If the sick monk is able to do so, that is good; otherwise, he should be supported and brought there, or placed on a wooden bed or a rope bed and carried into the midst of the Sangha. If there is fear that moving the sick monk would aggravate the illness and might cause his death, then the entire Sangha should come to the vicinity of the sick monk's place and perform the kammavācā there. If there are many sick monks and they can be gathered in one place, that is good; otherwise, the monks should go outside the boundary to perform the kammavācā.

There is no way in which a separate-assembly kammavācā is permitted.

2. At that time, on the day of the Pātimokkha recitation, the Sangha assembled together in one place for the recitation, and the Blessed One said to the monks:

"The time for the Pātimokkha recitation has come; you should be silent."

Then a certain monk reported to the Blessed One:

"There is a sick monk who is unable to come."

The Buddha instructed:

Henceforth, the sending of purity (pāriśuddhi) is permitted, and a monk is permitted to go and receive the purity. That monk should convey it as follows: saying "I am pure" constitutes a valid sending of purity; and even speaking in full to send purity, in accordance with the method of granting consent described above, also constitutes a valid sending of purity. If there is no bodily gesture and no verbal declaration of purity, it does not constitute a valid sending of purity.

Just as with the method of sending consent above, so too is the method of sending purity. If the monk who has received the purity goes to the sick monk's place to receive it; and having received the purity, that receiver passes away, or goes elsewhere, or disrobes, or joins the community of an outside sect, or joins another part-community, or arrives at the boundary of the sīmā, or the sign of dawn appears, or he himself declares he has committed a pārājika offence, or he has violated a bhikkhunī, or he has become a novice with a thief's intent, or he has broken the inner or outer religious life, or he is a paṇḍaka, or he has killed his father or mother, or has killed an arhat, or has caused a schism in the Sangha, or with a malicious mind has caused the Buddha's body to bleed,

or he is a non-human, or an animal, or a hermaphrodite, or he has been formally accused, or has been expelled, or is liable to expulsion, or he relies on supernormal powers and abides in space, or he is beyond sight and hearing — in all such cases, the sending of purity is not valid, and it must be sent through another person.

The same applies whether this occurs along the way or upon arrival in the midst of the assembly. If the receiver of purity falls asleep, or enters meditative absorption, or forgets, without having done so intentionally, the sending of purity is still valid. If he intentionally fails to speak, he commits a duṣkṛta offence. If the sick monk is able to do so, that is good; otherwise, the sick monk should be supported and brought there, or placed on a rope bed or wooden bed and carried into the midst of the Sangha.

At that time, the monks thought: if the sick monk is carried there and the illness worsens, or it leads to his death, the Sangha should go to that place to perform the kammavācā for the Pātimokkha recitation. If there are many sick monks and they can be assembled in one place, that is good; if not, the monks should go outside the boundary to perform the kammavācā for the Pātimokkha recitation. If they do not go outside the boundary, they may not perform the Pātimokkha kammavācā as a separate assembly; there is no way in which a separate-assembly Pātimokkha kammavācā is permitted.

At that time, the group of six monks sent consent but did not send purity. When Sangha business arose, the recitation could not proceed. At that time, the monk who had brought the consent said:

"I have brought the consent but was unable to bring the purity." The kammavācā for the recitation was delayed, causing the monks to become weary, and they came to report to the Buddha. The Buddha instructed:

Henceforth, when sending consent, purity should also be sent. One should say: "I convey my consent and purity to you, Venerable."

The group of six monks, following the occasion, said:

"I convey my consent and purity to you, Venerable, in regard to this particular matter."

When other matters arose in the Sangha, the monk who had brought the consent said:

"I have brought the consent and purity for this matter, but not the consent and purity for other matters." This caused business to be delayed, and all the monks became weary. They came and reported to the Buddha. The Buddha instructed:

"One may not send consent and purity for a specific matter at a time. The sending of consent and purity for lawful Sangha business in general is permitted."

In the case where a monk who has received consent and purity passes away, or disrobes, or joins the community of an outside sect, or joins another part-community, or arrives at the boundary of the sīmā, or the sign of dawn appears — the monks wondered: "Has such consent and purity been lost?"

The Buddha said:

"It has been lost."

In the case where a monk carrying consent and purity is obstructed along the road by bandits, wild animals, or flooding, and is unable to arrive, and therefore conveys the consent and purity from outside the boundary into the monastery — the monks wondered: has the consent and purity been lost?

The Buddha said:

"It has not been lost."

Henceforth, when a monk who has sent consent and purity encounters a danger to life or a danger to the holy life, or is within the boundary but is unable to reach the Sangha, he is permitted to convey the consent and purity from outside the boundary into the Sangha; in such a case the consent is not lost. Sending consent and purity in this manner is in accordance with my teaching.

At that time, the monks who had received consent and purity from one person were uncertain and did not dare to receive consent and purity from a second person. The Buddha said: "It is permitted to receive it."

Having received consent and purity from two persons, they were again uncertain and did not dare to receive consent and purity from a third. The Buddha said: "It is permitted to receive it."

Having received consent and purity from three persons, they were again uncertain and did not dare to receive consent and purity from a fourth. The Buddha said: "It is permitted to receive it."

The Buddha further instructed: "If one can remember the names of however many monks, one may receive accordingly, whether many or few. If one cannot remember their names, one may state their clan names; if one cannot remember their clan names, one may describe their appearance. If one cannot remember their appearance, one may say: 'The many monks in accordance with the Dharma have sent their consent and purity for the Sangha's business.'"

3. The Recitation

4. At that time, in a certain place on the day of the Pātimokkha recitation, the great assembly had gathered for the recitation, but the voice was too soft and the great assembly could not hear. The monks came and reported to the Buddha. The Buddha instructed:

"Henceforth, it is permitted to stand in the midst of the assembly to recite the Pātimokkha. If standing and speaking is still not audible, a very high seat should be erected in the midst of the assembly from which to speak while seated. If it is still not audible, a high revolving seat should be constructed at the level of an outstretched hand, and from that place the Pātimokkha should be recited.

"If during the recitation one forgets or makes an error, a monk sitting nearby should prompt. If the reciter still forgets, a second monk should take over and continue. The recitation should be continued from where it was left off, and it should not be begun again from the beginning."

5. In a case where something arises for a monk who has conveyed pure consent — such as a Sangha matter, a Buddha matter, a Dharma matter, or a matter concerning a sick monk — the monks brought this matter and reported it to the Buddha. The Buddha taught:

From now on, it is permitted to transfer pure consent to other monks. One should speak as follows: "I receive pure consent on behalf of the many monks. That monk and I — for whatever Sangha business is in accordance with the Dharma — send pure consent."

6. At that time, the group of six monks called out the names of their preceptors and teachers. The monks brought this matter and reported it to the Buddha. The Buddha taught:

"One must not call out the names of one's preceptor and teacher."

The monks then asked one another, "What is the name of your preceptor or teacher?" Those monks did not dare to reply.

The monks brought this matter and reported it to the Buddha. The Buddha taught:

"If someone asks, it is permitted to state the name of one's preceptor or teacher."

In cases where a monk is undergoing pārivāsika penance, mūlāya paṭikassanā, mānatta, abbhāna, or during the performance of a formal act of kammavācā, or during ordination, or when dispatching a representative, or when dissolving a formal act — one should state the name of one's preceptor and teacher.

When a monk has a proper reason to state the name of his preceptor or teacher yet does not dare to do so, the monks reported this to the Buddha. The Buddha taught: "If there is a proper reason, it is permitted to state the name of one's preceptor and teacher."

If a monk is occupied with some matter and should convey pure consent, and having conveyed pure consent the matter is concluded, but he then has doubts and does not dare to come to the place of recitation of the Pātimokkha — the monks brought this matter and reported it to the Buddha. The Buddha taught:

"If the matter is concluded, he should come. If he does not come, he should be dealt with in accordance with the Dharma."

The group of six monks entertained the thought of not going to the place of recitation, fearing that other monks would perform a formal act against them preventing them from reciting. The monks reported this to the Buddha. The Buddha taught:

"This must not be done."

Those monks then thought: "I will not go to the place of recitation, fearing that a formal act will be performed by my close friends and companions, or that the recitation will be obstructed." The Buddha taught:

"This must not be done."

Those monks then thought: "I will go to the place of recitation but will not sit, fearing that other monks will perform a formal act against me or obstruct the recitation." The Buddha taught:

"This must not be done."

If on account of close friends or companions one goes to the place of recitation but does not sit — the same applies.

8. At that time, in a certain residence, on the day of recitation, a large assembly of monks gathered. Just as the recitation was about to begin, news was heard that bandits were approaching; all were seized with fear, rose from their seats, and departed, so the recitation could not be completed. The monks reported this to the Buddha. The Buddha taught:

"From now on, when any of the eight dangers arise, or when various other conditions occur, the abbreviated recitation of the Pātimokkha is permitted. The eight dangers are: kings, bandits, fire, water, sickness, human beings, non-human beings, and dangerous creatures. Other conditions are: when a great assembly is gathered but there are insufficient seats, or when the majority of the assembly is ill — in such cases the abbreviated recitation is permitted."

"In a case where a great assembly is gathered but the shelter does not cover all the seats, or when it is raining, the abbreviated recitation is permitted. Or when there are many Uposatha observances, the night is already far advanced, or there is quarreling, or disputation on Abhidharma or Vinaya is taking place, or the Dharma has been spoken until late at night — from now on, it is permitted, as long as the entire assembly has not yet risen and as long as the mark of dawn has not yet appeared, to perform the formal act of recitation; there is no way that pure consent received from an absent monk may be carried over past the night of the formal recitation."

If a certain monk thinks: "On account of danger or circumstances the abbreviated recitation is permitted, but since the danger or circumstance has not yet become urgent, we can recite fully" — that monk should then recite fully; if he does not recite fully, he will be dealt with in accordance with the Dharma.

If a certain monk thinks: "This danger is already drawing close; we cannot recite fully, but we can recite up to the ninety offenses" — that monk should then recite up to the ninety offenses; if he does not, he will be dealt with in accordance with the Dharma.

If the monks think: "The danger is drawing close; we cannot recite fully up to the ninety offenses, but we can recite up to the thirty offenses" — they should recite the thirty offenses fully; if they do not, they will be dealt with in accordance with the Dharma.

If the monks think: "This danger is near; we cannot recite the thirty offenses fully, but we can recite up to the two indeterminate rules" — the monks should recite up to the two indeterminate rules; if they do not, they will be dealt with in accordance with the Dharma.

At that point, if the monks think: "The danger is very near; we cannot recite fully up to the two indeterminate rules, but we can recite up to the thirteen offenses" — those monks must recite up to the thirteen offenses; if they do not, they will be dealt with in accordance with the Dharma.

If those monks think: "This danger is near; we cannot recite up to the thirteen offenses, but we can recite up to the four offenses" — those monks should recite the four offenses; if they do not, they will be dealt with in accordance with the Dharma.

If those monks think: "Given this danger, we cannot even recite the four offenses, but we can recite the prologue of the Pātimokkha" — those monks must recite at least the prologue; if they do not, they will be dealt with in accordance with the Dharma.

At that point, if the monks think: "The danger has arrived; we cannot even recite the prologue" — by reason of this danger, the monks must immediately rise from their seats and depart.

Five modes of recitation: Having recited the prologue, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue and the four offenses, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, and the thirteen offenses, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, the thirteen offenses, and the two rules, the remainder should be said: "As the Sangha has customarily heard." Reciting in full is the fifth. These are called the five modes of recitation.

There are also another five modes of recitation: Having recited the prologue and the four offenses, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, and the thirteen offenses, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, the thirteen offenses, and the two rules, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the thirteen offenses, the two rules, and the thirty offenses, the remainder should be said: "As the Sangha has customarily heard." Reciting in full is the fifth.

There are also another five modes of recitation: Having recited the prologue, the four offenses, and the thirteen offenses, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, the thirteen offenses, the two rules, and the two rules, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, the thirteen offenses, the two rules, and the thirty offenses, the remainder should be said: "As the Sangha has customarily heard." Having recited the prologue, the four offenses, the thirteen offenses, the two rules, the thirty offenses, and the ninety offenses, the remainder should be said: "As the Sangha has customarily heard." Reciting in full is the fifth.

These are called the five modes of recitation.

9. The Blessed One was residing at Rājagaha, on Gijjhakūṭa Mountain. At that time there was a monk named Nānado whose mind was confused and disordered; sometimes he remembered the day of recitation and sometimes he did not; sometimes he came and sometimes he did not come. The monks brought this matter and reported it to the Buddha. The Buddha taught:

From now on, perform for the monk Nānado the formal act of single proclamation and single motion — the kammavācā for mental confusion and disorder — according to the following procedure: Within the assembly, one capable of performing formal acts should be appointed to make the following announcement:

"Venerable Sangha, please hear me. The monk Nānado's mind is confused and disordered; sometimes he remembers the day of recitation and sometimes he does not; sometimes he comes and sometimes he does not come. If it is agreeable to the Sangha, the Sangha consents to perform for this monk the formal act for mental confusion and disorder — whether he remembers or does not remember, whether he comes or does not come — with respect to the Sangha's formal act of recitation. This is the announcement.

"Venerable Sangha, please hear me. The monk Nānado's mind is confused and disordered; sometimes he remembers the day of recitation and sometimes he does not; sometimes he comes and sometimes he does not come. Now the Sangha performs for the monk Nānado the formal act for mental confusion and disorder — whether he remembers or does not remember, whether he comes or does not come — with respect to the formal act of recitation. Those Elders who consent to the Sangha's conferring upon this Nānado the formal act for mental confusion and disorder — remembering or not remembering, coming or not coming — with respect to the formal act of recitation, please remain silent. Those who do not consent, please speak.

"The Sangha has consented and has performed for the monk Nānado the formal act for mental confusion and disorder — remembering or not remembering, coming or not coming. The Sangha consents; therefore it is silent. This matter is recorded thus."

There are three types of mental confusion and disorder. The first is the type in which, at the time of recitation, one sometimes remembers and sometimes does not remember, sometimes comes and sometimes does not come. The second is the type in which one with mental confusion and disorder remembers the recitation but does not come.

The third is the type in which one with mental confusion and disorder does not remember the recitation and does not come. Among these three types of mental confusion and disorder, the type in which one sometimes remembers and sometimes does not remember the recitation, and sometimes comes and sometimes does not come — for such a monk, the Sangha should perform the formal act for mental confusion and disorder. The type in which one remembers the recitation but does not come — the Sangha should not perform the formal act for mental confusion and disorder.

The type in which one with mental confusion and disorder neither remembers the recitation nor comes — the formal act for mental confusion and disorder should not be performed.

That monk, after the Sangha had carried out the kammā against him, subsequently recovered from his madness and thought, "What should I now do?" He then informed the other monks. The monks went and reported the matter to the Buddha. The Buddha instructed:

If one who was mad has had the kammā imposed upon him, and afterwards his madness is cured, a ñatti-dutiyakammā should be performed to release him, according to the following procedure: The monk Nānadova should come before the assembly of the Sangha, uncover his right shoulder, remove his sandals, place his right knee on the ground, join his palms together, and address the assembly:

"Venerable Sangha, please listen! I, the monk Nānadova, previously suffered from madness. During the recitation of the Pātimokkha, whether I remembered or did not remember, whether I came or did not come, the Sangha imposed upon me the kammā for madness. Now I have regained right mindfulness and request the release of the kammā for madness."

This request is to be made three times. The assembly should appoint a competent monk to carry out the kammā, who shall then perform the motion based on the above matter:

"Venerable Sangha, please listen! This monk Nānadova previously suffered from madness. During the recitation of the Pātimokkha, whether he remembered or did not remember, whether he came or did not come, the Sangha imposed upon him the kammā for madness. Afterwards his madness was cured, and now this monk seeks release from the kammā for madness. If it is agreeable to the Sangha, may the Sangha consent to release him from the kammā for madness. This is the motion.

"Venerable Sangha, please listen! This monk Nānadova previously suffered from madness. During the recitation of the Pātimokkha, whether he remembered or did not remember, whether he came or did not come, the Sangha imposed upon him the kammā for madness. After the kammā was imposed, his madness ceased. Now this monk seeks release from the Sangha from the kammā for madness. Those elders who agree that the Sangha release the kammā for madness for the monk Nānadova should remain silent; those who do not agree should speak.

"The Sangha has consented to the release of the kammā for madness for the monk Nānadova. The Sangha agrees and therefore is silent. So it is recorded."

At that time, the monks all wondered: one upon whom the kammā for madness had been imposed, who subsequently recovered and was released from the kammā for madness—if, at a later time, the madness returned, could the kammā be imposed again?

The Buddha instructed:

"From now on, the kammā is to be imposed whenever an outbreak of madness arises, and released when the madness ceases."

10. When the Blessed One was dwelling in the land of Campā on the bank of the Gaggarā River, on the fifteenth day for the recitation of the Pātimokkha, he was seated in the open air with the assembly of monks sitting around him. The first watch of the night had passed and the middle watch arrived. The Venerable Ānanda rose from his seat, uncovered his right shoulder, removed his sandals, placed his right knee on the ground, joined his palms together, and addressed the Buddha:

"The first watch of the night has passed. We respectfully request the Blessed One to recite the Pātimokkha."

The Blessed One remained silent. The Venerable Ānanda, seeing that the Buddha was silent, returned to his seat. When both the first watch and the middle watch had passed, the Venerable Ānanda again rose from his seat, uncovered his right shoulder, removed his sandals, placed his right knee on the ground, joined his palms together, and addressed the Buddha:

"The first watch and the middle watch of the night have passed. We respectfully request the Blessed One to recite the Pātimokkha."

The Blessed One again remained silent. The Venerable Ānanda, seeing that the Blessed One was silent, returned to his seat. When the first watch, the middle watch, and the last watch had all passed, and the signs of dawn had appeared and birds had begun to call, the Venerable Ānanda rose from his seat, uncovered his right shoulder, removed his sandals, placed his right knee on the ground, joined his palms together, and addressed the Buddha:

"The first watch, the middle watch, and the last watch of the night have all passed; the signs of dawn have appeared and the birds have begun to call; the assembly of monks has been seated for a long time. We respectfully request the Blessed One to recite the Pātimokkha."

The Buddha said to Ānanda:

"There is one in the assembly who is impure. If there is an impure person in the assembly and one wishes the Tathāgata to recite the Pātimokkha before such an assembly, that is not possible."

At that time the Venerable Ānanda fell silent and returned to his seat. The Venerable Mahāmaudgalyāyana thought: "There must be someone in this assembly who is impure, for the Tathāgata has said, 'If there is an impure person in the assembly and one wishes the Tathāgata to recite the Pātimokkha before such an assembly, that is not possible.'" The Venerable Mahāmaudgalyāyana then examined the minds of those in the assembly and perceived that one person was impure, seated not far from the Tathāgata—one who was not a true ascetic yet called himself an ascetic, one who did not live the pure life yet claimed to live it, one who had broken the precepts, committed evil, was impure and defiled, held wrong views, concealed his evil deeds, harboring inward corruption, like a hollow tree,

no different.

Having seen this, the Venerable One thought: "It is because of this person that the Buddha spoke to the Venerable Ānanda, saying, 'If there is an impure person in the assembly and one wishes the Tathāgata to recite the Pātimokkha before such an assembly, that is not possible.'" The Venerable Mahāmaudgalyāyana went to that person and said:

"Rise! The Tathāgata has seen you; the Tathāgata knows you. You must rise quickly, leave this place; you may not remain here."

At that time the Venerable Maudgalyāyana took that person by the hand, led him outside the door, then returned, went to the Blessed One, paid homage by prostrating at his feet, and addressed the Buddha:

"The assembly is now pure. We respectfully request the Blessed One to recite the Pātimokkha."

The Buddha said to the Venerable Maudgalyāyana:

"You should not have done that just now, and you should not do so in the future either. Maudgalyāyana, from now on, self-declaration is permitted. If one does not make self-declaration, one may not be disciplined. From now on, you yourselves shall perform the kammā of the Pātimokkha recitation."

The Buddha further said to the Venerable Maudgalyāyana:

"This is the last time the Tathāgata shall recite the Pātimokkha. Why is this? One who has committed an offense may not participate in the recitation of the Pātimokkha. One who has committed an offense may not hear the recitation of the Pātimokkha. One may not go to one who has committed an offense to resolve his transgression. One who carries an offense may not resolve the offense of another."

The Buddha said to the Venerable Maudgalyāyana:

"The great ocean has eight wondrous qualities, on account of which the asuras delight in dwelling there. Those eight are:

"All rivers flow and converge into it. This is the first wonder; the asuras delight in dwelling there.

"Moreover, Maudgalyāyana, the waters of the ocean endure; it does not lose its own pattern of waves. This is the second wonder of the ocean on account of which the asuras delight in dwelling there.

"Moreover, Maudgalyāyana, the five great rivers—the Ganges, the Yamunā, Aciravatī, Sarabhū, and Mahī—when they flow and enter the ocean, all lose their former names. This is the third wonder of the ocean on account of which the asuras delight in dwelling there.

"Moreover, Maudgalyāyana, the waters of these five great rivers and the waters of the rain all flow into the ocean, yet the water of the ocean neither increases nor decreases. This is the fourth wonder on account of which the asuras delight in dwelling there.

"Moreover, the entire ocean shares one taste, the taste of salt. This is the fifth wonder of the ocean on account of which the asuras delight in dwelling there.

"Moreover, Maudgalyāyana, the ocean does not accept dead bodies. Even if a corpse is present, the ocean winds carry it to the shore. This is the sixth wonder of the ocean on account of which the asuras delight in dwelling there.

"Moreover, Maudgalyāyana, the ocean produces many precious treasures of a special kind not found on the land. Such precious things include gold and silver, pearls, lapis lazuli, coral, mother-of-pearl, and agate. This is the seventh wonder of the ocean on account of which the asuras delight in dwelling there.

"Moreover, Maudgalyāyana, in the great ocean there dwell beings of immense size. Those beings measure in length one hundred yojanas, two hundred yojanas, three hundred yojanas, up to seven hundred yojanas. This is the eighth wonder of the ocean on account of which the asuras delight in dwelling there.

"On account of these eight qualities of the great ocean, the asuras delight in dwelling there. In the same way, Maudgalyāyana, in my teaching there are also eight qualities, such that when disciples behold them they themselves delight in dwelling within it. Those eight qualities are:

"Just as the great ocean is the place to which all rivers flow and converge, so too, Maudgalyāyana, my disciples in turn study the precepts and all return to my teaching, dwelling within it to study the wholesome Dharmas. Thus, Maudgalyāyana, this is the first wonder that causes disciples, having seen it, to delight in dwelling there themselves.

"Maudgalyāyana, just as the ocean endures and does not lose its own pattern of waves, so too my disciples abide in the precepts for their entire lives without transgressing them. This is the second wonder that causes disciples, having seen it, to delight in dwelling there themselves.

"Mục-liên, just as the waters of the five great rivers, when they flow into the ocean, lose their former names and are known only as the ocean—so too, Mục-liên, in my teaching, the four castes—Kṣatriya, Brahmin, Vaiśya, and Śūdra—who, with steadfast faith, abandon the household life and go forth to train in the path, are no longer called by their former names but are addressed only as Śramaṇas, sons of the Śākyan. This is the third characteristic of my teaching, which causes the disciples, upon seeing it, to delight in living within it.

"Mục-liên, just as the waters of the five great rivers and the waters of rain all flow into the ocean, yet the ocean neither increases nor decreases—so too, Mục-liên, in my teaching, those of the various clans who, with steadfast faith, abandon the household life and go forth to train in the path, enter the realm of nirvana without remainder, yet that realm of nirvana without remainder neither increases nor decreases. This is the fourth characteristic in my teaching, which causes the disciples, upon seeing it, to delight in living within it.

"Mục-liên, just as the water of the great ocean is of one taste, the taste of salt—so too, my teaching is of one taste, the taste of liberation. Mục-liên, this is the fifth characteristic in my teaching, which causes the disciples, upon seeing it, to delight in living within it.

"Mục-liên, just as the great ocean does not accept a dead body—if there is a dead body, the ocean wind carries it to shore—so too in my teaching there is no acceptance of dead bodies. A dead body is one who is not a śramaṇa yet calls himself a śramaṇa, who is without the holy life yet claims to live the holy life, who transgresses the precepts, who is of evil nature, impure and defiled, of wrong view, who conceals unwholesome karma, who inwardly harbors decay like a tree rotten at the core—though seated within the community, he is ever estranged from the Saṅgha, and the Saṅgha does not draw near to him. Mục-liên, this is the sixth characteristic in my teaching, which causes the disciples, upon seeing it, to delight in living within it.

"Mục-liên, just as the great ocean produces many rare and precious treasures not found on dry land—gold, silver, pearls, lapis lazuli, coral, mother-of-pearl, agate—so too my teaching produces many precious treasures: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four dhyānas, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, and the noble eightfold path. Thus, Mục-liên, this is the seventh wonder in my teaching, which causes the disciples, upon seeing it, to delight in living within it.

"Mục-liên, just as the great ocean is the dwelling place of many living beings of immense size—hundreds of yojanas, up to seven hundred yojanas—so too, Mục-liên, in my teaching there are sheltered those of great stature: among the Saṅgha, those who are stream-enterers, those who have attained the fruit of once-returning, and on up to those who are aspiring to arhatship and those who have attained the fruit of arhatship. Mục-liên, this is the eighth wonder in my teaching, which causes the disciples, upon seeing it, to delight in living within it."

11. On an occasion when, on the day for reciting the Precepts, a large number of foolish monks had gathered together in one place and invited a senior elder to recite the Precepts, the elder said:

"I have not previously recited the Precepts."

They then invited a middle-ranking monk and a junior monk to recite the Precepts. These too all replied:

"We do not know how to recite them."

Because of this, the Prātimokṣa recitation did not take place. The monks brought this matter before the Buddha. The Buddha instructed:

"A large number of foolish monks should not gather together in one place, with the result that they do not know the Precepts, do not know how to recite the Precepts, do not know the Poṣadha, and do not know the Poṣadha karman. From this time forward it is prescribed: a monk of five years' standing must perform the karman of reciting the Precepts. If he does not perform the karman of reciting the Precepts, he shall be dealt with according to the Dharma."

At that time, a large number of foolish monks gathered together in one place and invited the elders to recite the Precepts. The elders replied:

"We did recite them before, but now we have forgotten."

They then invited middle-ranking and junior monks to recite the Precepts. These too all replied:

"We recited them before, but now we have entirely forgotten."

Because of this, the Prātimokṣa recitation did not take place. The monks brought this matter before the Buddha. The Buddha instructed:

"A large number of foolish monks should not gather together in one place, with the result that they do not know the Precepts, do not know how to recite the Precepts, do not know the Poṣadha, and do not know the Poṣadha karman. From this time forward it is prescribed: a monk of five years' standing must recite the Precepts and thoroughly master the recitation of the karman. If he does not know them by heart, he shall be dealt with according to the Dharma. From this time forward, it is permitted to observe the rains retreat in reliance upon a monk who is capable of reciting the Precepts."

At that time, there were monks who observed the rains retreat in reliance upon a monk who could recite the Precepts. During the rains retreat, the monk who recited the Precepts passed away. The other monks wondered what they should do. They then went and reported the matter to the Buddha. The Buddha instructed:

"Listen well! If a monk observes the rains retreat in reliance upon a monk who recites the Precepts, and during the retreat that monk passes away, or travels far away, or gives up the training, or joins a community of non-Buddhists, or goes among another fraternity, or commits a pārājika offense, or violates a bhikṣuṇī, or enters the śramaṇa life with a thief's mind, or disrupts the inner or outer way, or is a paṇḍaka, or kills a father or mother, kills an arhat, or causes schism in the Saṅgha, or with evil intent causes the body of the Buddha to bleed, or is a non-human being, or an animal, or a hermaphrodite—if the time for the latter portion of the rains retreat has not yet come, one should go to a nearby residence and establish the latter rains retreat.

If that is not possible, one should invite a nearby monk capable of reciting the Vinaya to come and observe the retreat. If the latter rains retreat has already been completed, the monks should go to a nearby residence to learn and recite. Whether one learns the introduction, or recites the four matters, or recites the thirteen matters, or the two undetermined cases, or the thirty matters, the ninety matters, or recites the remaining rules—however much that monk is able to recite, he should return to his residence and teach one person to recite it.

If one person cannot recite it all, those who come before and after should recite in succession without repeating what has been recited. If this can be done, it is well; if not, one should simply give a Dharma talk, recite sūtras, and then disperse."

At that time, Nanda had a disciple who was intelligent and capable of managing affairs. Bhadrananda said to that person:

"Come and wander through the human world with me."

The other replied:

"Wait a moment while I go and ask permission from my preceptor."

That person went to Nanda and said:

"Preceptor, please permit me to travel through the human world together with Bhadrananda."

Nanda replied: "As you wish."

At that time, the monks who heard of this—among whom were some who had few desires, were content, lived austerely, delighted in training in the precepts, and possessed a sense of shame—reproached Nanda:

"Why did you allow your disciple to travel through the human world with Bhadrananda? Bhadrananda is a foolish person who does not know the Precepts, does not know how to recite the Precepts, does not know the Poṣadha, and does not know the Poṣadha karman."

The monks went to where the Buddha was, paid homage at his feet, sat to one side, and reported this matter fully to the Buddha. The Buddha, on account of this circumstance, assembled the community of monks, and though he already knew, he nonetheless asked Nanda:

"Did you permit your disciple to travel through the human world with Bhadrananda? Bhadrananda is a foolish person who does not know the Precepts, does not know how to recite the Precepts, does not know the Poṣadha, and does not know the Poṣadha karman."

Nanda replied:

"Blessed One, it is exactly as you have said."

The Blessed One rebuked Nanda with many skillful means:

"What you have done is wrong—it is not proper conduct, not the way of a śramaṇa, not the pure life, not proper behavior; it is something that should not have been done. Nanda, why did you cause your disciple to travel through the human world with Bhadrananda, when he is a foolish person who does not know the Precepts, does not know how to recite the Precepts, does not know the Poṣadha, and does not know the Poṣadha karman?"

Having rebuked Nanda with many skillful means, the Blessed One said to the monks:

"Listen carefully! If a disciple requests permission from his preceptor to travel far away, the preceptor should ask the disciple: For what purpose are you going? Who will be your traveling companion?

Where are you going? If the business to be conducted is wrong, or the traveling companion is unsuitable, or the person at the destination is unsuitable, then one should prevent him from going. If the business to be conducted is wrong, and the person at the destination is also unsuitable, even though the traveling companion may be good, one should still prevent him from going.

If the business to be conducted is wrong, the destination is good, but the traveling companion is unwholesome, one should still prevent him from going. If the business to be conducted is wrong, the destination is good, and the traveling companion is wholesome, one should still prevent him from going. If the business to be conducted is good, the destination is not good, and the traveling companion is also not good, one should prevent him from going.

If the business to be conducted is good, the destination is good, but the traveling companion is not good, one should still prevent him from going. If the business to be conducted is good, the destination is good, and the traveling companion is also good, then one should grant permission to go."

12. At a certain residence, many foolish monks had gathered together. At that time, the Venerable Upāli came as a visiting monk to that residence. The foolish monks of that community did not go out to receive, welcome, or attend upon him. Because there was no proper reception and attendance, Upāli departed from that residence on that very day. The monks brought this matter before the Buddha. The Buddha instructed:

"Listen carefully! At whatever residence many foolish monks have gathered together, if a visiting monk who is capable of expounding the Dharma, of upholding the Vinaya, of upholding the Mātikā, and of explaining the meaning of the suttas arrives, the monks residing there, upon hearing of this, must go out half a yojana beyond the residence to receive, attend upon, and welcome him, providing bathing water, various necessities, food and drink. If they do not do so, they shall be dealt with according to the Dhamma."

4. Confession

13. In the case of a residence where only one monk resides, if on the very day of the recitation of the Prātimokṣa he commits an offense, he thinks to himself: "The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not confess to one who has committed an offense, and one who has committed an offense may not receive the confession of another. What should I do now?" He then spoke to other monks, and those monks went to report this to the Buddha. The Buddha instructed:

"Listen carefully! If on the day of the recitation of the Prātimokṣa a monk has committed an offense and thinks: 'The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not confess to one who has committed an offense, and one who has committed an offense may not receive the confession of another,' then that monk should go before a pure monk, bare his right shoulder, remove his sandals, kneel with his right knee touching the ground, and join his palms together. If that pure monk is a senior elder, he should reverently bow at his feet, declare by name the offense he has committed, and make the following formal declaration:

'Venerable One, please be mindful of me. I, the monk named…, have committed the offense of…. I now come before the Venerable One to confess it, not daring to conceal it. Through confession there is ease; without confession there is no ease. I recall that I have committed an offense; I disclose it, knowing it and not concealing it. May the Elder be mindful of me — I am pure, my precept body is fully pure — for the Uposatha.'

This is to be said three times. The other should then say:

'You should give rise to a mind of disenchantment.'

The monk replies:

'I will.'

Having performed this procedure, one is then permitted to listen to the recitation of the Prātimokṣa."

At that time, on the day of the recitation of the Prātimokṣa, a certain monk had doubt concerning a possible offense, and thought to himself: "The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not confess to one who has committed an offense, and one who has committed an offense may not receive the confession of another. What should I do now?" He then spoke to other monks, and those monks went to report this to the Buddha. The Buddha instructed:

"Listen carefully! On the day of the recitation of the Prātimokṣa, if a monk has doubt concerning an offense and thinks: 'The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not confess to one who has committed an offense, and one who has committed an offense may not receive the confession of another,' then that monk should go before a pure monk, bare his right shoulder, remove his sandals, kneel with his right knee touching the ground, and join his palms together. If that monk is a senior elder, he should reverently bow at his feet, declare by name the offense in question, and make the following formal declaration:

'I, named…, have doubt concerning an offense. I now declare this before the Venerable One. Later, when the doubt has been resolved, I will confess as is proper.'

Having made this declaration, one is then permitted to listen to the recitation of the Prātimokṣa."

At that time, the Saṅgha had assembled together and was about to recite the Prātimokṣa. Just as the recitation was about to begin, a monk who had committed an offense thought: "The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not confess to one who has committed an offense, and one who has committed an offense may not receive the confession of another. What should I do now?" He then said to the reciter of the Prātimokṣa: "Please wait a moment! Do not recite the Prātimokṣa yet! I have committed an offense. I wish to go to the Elder to confess."

As he was speaking in this manner, the whole assembly became noisy. The monks brought this matter before the Buddha. The Buddha instructed:

"Listen carefully! If at any residence the Saṅgha has assembled together and is about to recite the Prātimokṣa, and just as the recitation is about to begin a monk has committed an offense — whether or not that monk has been accused of the offense, whether or not a motion of recollection has been made, he himself recalls the offense and discloses it, knowing that he has such an offense — he should say to the monk seated beside him: 'I have committed the offense of….

I now wish to confess before the Elder.' But then he thinks: 'Even if I speak only to the monk beside me, I fear it will cause a disturbance and the Saṅgha's recitation of the Prātimokṣa will not be completed.' That monk should then make a mental resolve: 'After the assembly has dispersed, I will confess according to the proper procedure.' Having made such a mental resolve, he is then permitted to listen to the recitation of the Prātimokṣa."

At that time, the Saṅgha had assembled together and was about to recite the Prātimokṣa. Just as the recitation was about to begin, a monk had doubt concerning an offense and thought: "The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not confess to one who has committed an offense, and one who has committed an offense may not receive the confession of another. What should I do now?" He then said to the reciter of the Prātimokṣa: "Please wait a moment. I have doubt about having committed an offense…. I wish to go and declare this to the Elder."

As he was speaking in this manner, the whole assembly became noisy. The monks brought this matter before the Buddha. The Buddha instructed:

"Listen carefully! If the Saṅgha has assembled together at a place and is about to recite the Prātimokṣa, and just as the recitation is about to begin a monk has doubt concerning an offense — whether or not that monk has been accused, whether or not a motion of recollection has been made — he himself recalls the matter of the offense and should say to the monk seated nearby: 'I have doubt concerning an offense. I now declare this before the Elder, and after the assembly has dispersed, when the doubt has been resolved, I will confess according to the proper procedure.'

"But then he thinks: 'If I speak to the monk seated nearby in this way, I fear it will cause a disturbance and hinder the Saṅgha's recitation of the Prātimokṣa.' That monk should then make a mental resolve: 'After the assembly has dispersed, when the doubt has been resolved, I will confess according to the proper procedure.' Having made such a mental resolve, he is then permitted to listen to the recitation of the Prātimokṣa."

At that time, on the day of the recitation of the Prātimokṣa, at a certain residence the entire Saṅgha had all committed offenses, and they thought: "The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not go to one who has committed an offense to confess, and one who has committed an offense may not receive the confession of another. What should we do?" These monks then spoke to other monks, and those monks went to report this to the Buddha. The Buddha instructed:

"Listen carefully! If at any residence the entire Saṅgha has committed offenses and thinks: 'The Blessed One has laid down a rule that one who has committed an offense may not recite the Prātimokṣa, may not listen to the Prātimokṣa, may not go to one who has committed an offense to confess, and one who has committed an offense may not receive the confession of another' — in such a case, if a visiting monk who is pure and has not committed any offense arrives, each should go to him, bare his right shoulder, remove his sandals, kneel with his right knee touching the ground, join his palms together, and if that monk is a senior elder, reverently bow at his feet, then declare his own offense by name, using the following formal declaration:

'I, named…, have committed the offense of…. I now come before the Venerable One to declare this.'

The one receiving the confession should say:

'You should give rise to a mind of disenchantment.'

The monk replies:

'I respectfully will.'"

If no visiting bhikkhu comes, then two or three bhikkhus should be sent to a nearby community of pure bhikkhus, and baring the right shoulder, removing sandals, touching the right knee to the ground, and joining the palms, they should confess their own offenses by making the following declaration:

"I have committed the offense of… and now I declare this before the Venerables."

The bhikkhu who receives the confession should say:

"You should give rise to a mind of renunciation."

The offending bhikkhu replies:

"So be it."

This bhikkhu should then return to his own dwelling. The bhikkhus of that dwelling should declare their offenses to this bhikkhu and then recite the Precepts."

At that time, in a certain dwelling, all the members of the Sangha were in doubt about their own offenses, and each thought, "The Blessed One has laid down a rule: one who has committed an offense may not recite the Precepts, may not listen to the Precepts, may not go to an offender to confess, and an offender may not receive another's confession. What should we do?" They then reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha taught:

"Listen carefully! If in some dwelling all the bhikkhus are in doubt about offenses, and therefore think, 'The Blessed One has laid down a rule: one who has committed an offense may not recite the Precepts, may not listen to the Precepts, may not go to an offender to confess, and an offender may not receive another's confession'—in such a case, if a pure visiting bhikkhu arrives who has not committed any offense, they should go to him, bare the right shoulder, remove sandals, and if he is of senior standing, pay reverence at his feet; then, touching the right knee to the ground and joining the palms, they should confess their own offenses with the following declaration:

'I have doubt concerning an offense, and now I declare this before the Venerable, waiting until such time as the doubt is resolved, when I shall confess in accordance with the Dharma.'

If no visiting bhikkhu comes, then two or three bhikkhus should be sent to a nearby community of pure bhikkhus, and baring the right shoulder, removing sandals, touching the right knee to the ground, and joining the palms—if the recipient is of senior standing, they should first pay reverence at his feet—they should then confess their own offenses with the following declaration:

'I have doubt concerning an offense, and now I declare this before the Venerable, waiting until such time as the doubt is resolved, when I shall confess in accordance with the Dharma.'

Those bhikkhus should then return to their original dwelling. The bhikkhus there should declare their offenses to these bhikkhus, and only thereafter recite the Precepts.

At that time, the Sangha assembled together intending to recite the Precepts. At the very moment of recitation, all members of the Sangha had committed offenses, and each thought, "The Blessed One has laid down a rule: one who has committed an offense may not recite the Precepts, may not listen to the Precepts, may not go to an offender to confess, and an offender may not receive another's confession. What should we do?" They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha taught:

"Listen carefully! When the Sangha has assembled together intending to recite the Precepts, and at the very moment of recitation all members of the Sangha have committed offenses, and each thinks, 'The Blessed One has laid down a rule: one who has committed an offense may not recite the Precepts, may not listen to the Precepts, may not go to an offender to confess, and an offender may not receive another's confession'—those bhikkhus should make a formal motion and then confess their offenses, with the following declaration:

'Venerable Sangha, please listen! All the members of this Sangha have committed offenses. If it is the proper time for the Sangha, may the Sangha consent to allow all the Sangha to confess their offenses. This is the motion.'

Having made this motion, they may then recite the Precepts."

At that time, the Sangha assembled together intending to recite the Precepts. At the very moment of recitation, all members of the Sangha had doubt concerning offenses, and each thought, "The Blessed One has laid down a rule: one who has committed an offense may not recite the Precepts, may not listen to the Precepts, may not go to an offender to confess, and an offender may not receive another's confession. What should we do?" They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha taught:

"Listen carefully! When the Sangha has assembled together intending to recite the Precepts, and at the very moment of recitation all members of the Sangha have doubt concerning offenses, and each thinks, 'The Blessed One has laid down a rule: one who has committed an offense may not recite the Precepts, may not listen to the Precepts, may not go to an offender to confess, and an offender may not receive another's confession'—all those members of the Sangha should make a formal motion and then declare their offenses, with the following declaration:

'Venerable Sangha, please listen! All the members of this Sangha here have doubt concerning offenses. If it is the proper time for the Sangha, may the Sangha consent, and let the members of this Sangha here declare their own offenses. This is the motion.'

Having made this motion, they may then recite the Precepts."

At that time, when the day for reciting the Precepts arrived, all the Sangha had committed offenses, yet did not know the name of the offense committed, nor did they know the characteristics of the offense. The bhikkhus thought, "What should we do?" They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha taught:

"Listen carefully! On the day for reciting the Precepts, all the Sangha have committed offenses but do not know the name of the offense nor the characteristics of the offense. In such a case, if a visiting bhikkhu who upholds the Dharma, upholds the Vinaya, and upholds the Matika arrives, they should go to him, bare the right shoulder, remove sandals, touch the right knee to the ground, join the palms, and ask:

'Venerable, if a bhikkhu does such and such, what category of offense does it belong to?' That keeper of the Vinaya replies that doing such and such belongs to such and such an offense. If the visiting bhikkhu knows that the other bhikkhu is amenable to instruction, he should lead him to a secluded place. He should cause the bhikkhus to stand in a place within sight but out of hearing, and instruct him to confess in accordance with the Dharma. Having confessed, that bhikkhu returns to the place of the other bhikkhus. The bhikkhus then say:

'This bhikkhu has committed an offense and has now confessed it.'

The remaining bhikkhus, if they trust that this bhikkhu's confession was properly made, that is well. But if they do not trust his confession, those remaining bhikkhus may not compel him to confess again."

5. Time Limits

At that time, when the day for reciting the Precepts arrived, visiting bhikkhus came. The visiting bhikkhus recited the Precepts on the fourteenth day, while the resident bhikkhus recited the Precepts on the fifteenth day. The bhikkhus did not know what they should do, and they reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha taught:

"Listen carefully! If in some dwelling, when the day for reciting the Precepts arrives, visiting bhikkhus come in small numbers—the visitors reciting on the fourteenth day and the resident bhikkhus on the fifteenth day—the visiting bhikkhus, being fewer, should follow the resident bhikkhus. If they do not, they shall be dealt with according to the Dharma."

At that time, in a certain dwelling, when the day for reciting the Precepts arrived, visiting bhikkhus came in numbers equal to the resident bhikkhus. The visiting bhikkhus recited the Precepts on the fourteenth day, while the resident bhikkhus recited the Precepts on the fifteenth day. Since the visiting bhikkhus were equal in number to the resident bhikkhus, they should follow the resident bhikkhus. If they do not follow, they shall be dealt with according to the Dharma.

If when the day for reciting the Precepts arrives, visiting bhikkhus come in large numbers—the visitors reciting on the fourteenth day and the resident bhikkhus on the fifteenth day—the resident bhikkhus, being fewer, should follow the visiting bhikkhus in seeking harmony. If harmony can be achieved, that is well. If not, the resident bhikkhus should go outside the boundary to recite the Precepts.

When the day for reciting the Precepts arrives, in a certain dwelling, visiting bhikkhus come in small numbers. The visiting bhikkhus recite on the fifteenth day, while the resident bhikkhus recite on the fourteenth day. The visiting bhikkhus, being fewer, should follow the resident bhikkhus in seeking harmony. If harmony can be achieved, that is well. If not, the visiting bhikkhus should go outside the boundary to recite the Precepts.

When the day for reciting the Precepts arrives, visiting bhikkhus from another dwelling come in numbers equal to the resident bhikkhus. The visiting bhikkhus recite on the fifteenth day, while the resident bhikkhus recite on the fourteenth day. Since the visiting bhikkhus are equal in number, they should follow the resident bhikkhus in seeking harmony. If harmony can be achieved, that is well. If not, the visiting bhikkhus should go outside the boundary to recite the Precepts.

When the day for reciting the Precepts arrives, visiting bhikkhus from another dwelling come in large numbers. The visiting bhikkhus recite on the fifteenth day, while the resident bhikkhus recite on the fourteenth day. The resident bhikkhus, being fewer, should follow the visiting bhikkhus in seeking harmony. If they follow, that is well. If not, they shall be dealt with according to the Dharma.

On the day for reciting the Precepts, visiting bhikkhus arrive in small numbers. The visiting bhikkhus recite on the sixteenth day, while the resident bhikkhus recite on the fifteenth day—the same principle applies.

On the day for reciting the Precepts, in a certain dwelling, the resident bhikkhus have assembled intending to recite the Precepts. While they are in the midst of reciting, visiting bhikkhus arrive in small numbers. Those present thought, "What should we do?" They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha taught:

"On the day of the Pātimokkha recitation, if there is a residence where the resident monks have assembled and wish to recite the Pātimokkha, and during the recitation visiting monks arrive in smaller numbers: if the resident monks have already finished reciting the preamble of the Pātimokkha, the visiting monks should declare their purity and then continue to listen. If the recitation has concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the visiting monks are fewer in number, they should declare their purity. If they do not declare their purity, they shall be dealt with according to the Dhamma."

On the day of the Pātimokkha recitation, the resident monks are about to recite the Pātimokkha. Visiting monks arrive in equal number. The resident monks should recite the Pātimokkha together with them. If they do not, they shall be dealt with according to the Dhamma. If the recitation has already concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and visiting monks arrive in equal number, the resident monks should recite the Pātimokkha again together. If they do not, they shall be dealt with according to the Dhamma.

At that time, on the day of the Pātimokkha recitation, in a residence where the resident monks have assembled and wish to recite the Pātimokkha, visiting monks arrive in greater number. The resident monks should recite the Pātimokkha together with them; if they do not, they shall be dealt with according to the Dhamma. If the recitation has concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and visiting monks arrive in greater number, the resident monks should recite the Pātimokkha again together. If they do not, they shall be dealt with according to the Dhamma.

At that time, in a residence on the day of the Pātimokkha recitation, visiting monks are already seated and about to recite the Pātimokkha, and resident monks arrive in smaller number. If the visiting monks have already finished reciting the preamble of the Pātimokkha, the resident monks should declare their purity and then continue to listen. If the recitation has concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident monks arrive in smaller number, they should declare their purity; otherwise they shall be dealt with according to the Dhamma.

At that time, in a residence on the day of the Pātimokkha recitation, visiting monks are already seated and wish to recite the Pātimokkha, and resident monks arrive in equal number. The visiting monks should recite the Pātimokkha together with them; if they do not, they shall be dealt with according to the Dhamma. If the recitation has already concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and resident monks arrive in equal number, the visiting monks should recite the Pātimokkha again together. If they do not, they shall be dealt with according to the Dhamma.

At that time, in a residence on the day of the Pātimokkha recitation, visiting monks are already seated and wish to recite the Pātimokkha. Resident monks arrive in greater number. The visiting monks should recite the Pātimokkha together with them; if they do not, they shall be dealt with according to the Dhamma. If the recitation has concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and resident monks arrive in greater number, the visiting monks should recite the Pātimokkha again together. If they do not, they shall be dealt with according to the Dhamma.

When resident monks recite the Pātimokkha and resident monks arrive, the same applies. When visiting monks recite the Pātimokkha and visiting monks arrive, the same applies.

At that time, in a certain residence on the day of the Pātimokkha recitation, visiting monks arrived and, knowing that the resident monks had not yet come, said: "If we have four persons or more than four persons, we can perform the kamma of Pātimokkha recitation." They then performed the kamma of Pātimokkha recitation. While performing the kamma of Pātimokkha recitation, the resident monks arrived. The visiting monks thought, "How should we proceed?"

They then reported this to the monks. The monks went and informed the Buddha. The Buddha taught:

"Listen, all of you! If on the day of the Pātimokkha recitation, visiting monks arrive at a residence, and knowing that the resident monks have not yet come, they say, 'We have four persons or more than four persons; we can perform the kamma of Pātimokkha recitation,' and they then perform the kamma of Pātimokkha recitation, and while performing the kamma of Pātimokkha recitation the resident monks arrive in smaller number: if the preamble of the Pātimokkha has already been recited, they should declare their purity and then continue to listen.

If the recitation has concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident monks arrive in smaller number, they should declare their purity. If they do not, they shall be dealt with according to the Dhamma.

At that time, in a residence on the day of the Pātimokkha recitation, visiting monks arrived and, knowing that the resident monks had not yet come, said, 'We have four persons or more than four persons; we can perform the kamma of Pātimokkha recitation.' They then performed the kamma of Pātimokkha recitation. While performing the kamma of Pātimokkha recitation, the resident monks arrived in equal number. The visiting monks should recite the Pātimokkha again; if they do not, they shall be dealt with according to the Dhamma. If the recitation has concluded and the whole assembly has not yet risen, and the resident monks arrive in equal number, the visiting monks should recite the Pātimokkha again; if they do not, they shall be dealt with according to the Dhamma.

In a residence on the day of the Pātimokkha recitation, visiting monks arrived and, knowing that the resident monks had not yet come, said, 'We have four persons or more than four persons; we can perform the kamma of Pātimokkha recitation.' They then performed the kamma of Pātimokkha recitation. While performing the kamma of Pātimokkha recitation, the resident monks arrived in greater number. The visiting monks should recite the Pātimokkha again; if they do not, they shall be dealt with according to the Dhamma.

If the recitation has concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident monks arrive in greater number, the visiting monks should recite the Pātimokkha again; if they do not, they shall be dealt with according to the Dhamma.

6. Disruption of the Kamma

In a residence on the day of the Pātimokkha recitation, resident monks arrive and, knowing that visiting monks have not yet come—whether they are fewer, equal, or greater in number—the same applies.

When visiting monks recite the Pātimokkha and visiting monks arrive, the same applies. When resident monks recite the Pātimokkha and resident monks arrive, the same applies.

1. Whether one says, "The Pātimokkha should be recited," or says, "The Pātimokkha should not be recited," or those who have not arrived say, "Let them disappear! Let them be destroyed!"—seeking by every means to obstruct others—and then performs the kamma of Pātimokkha recitation: that kamma of Pātimokkha recitation is invalid, and a thullaccaya offence is incurred.

At that time, on the day of the Pātimokkha recitation, visiting monks arrived and saw signs in the rooms of the residence indicating the presence of resident monks—spread rope-beds, wooden beds, sitting mats, blankets, quilts, pillows, stones for washing feet, pure water, and vessels of pure water. Seeing such signs, without searching, they performed the kamma of Pātimokkha recitation. While performing the kamma of Pātimokkha recitation, the resident monks arrived. The visiting monks then thought, "What should we do?" They reported this to the monks. The monks went and informed the Buddha. The Buddha taught:

"Listen, all of you! If in any residence on the day of the Pātimokkha recitation visiting monks arrive and see signs of the resident monks' presence—spread rope-beds, wooden beds, sitting mats, blankets, quilts, pillows, stones for washing feet, pure water, and vessels of pure water—and seeing such signs do not search, but instead perform the kamma of Pātimokkha recitation: the kamma of Pātimokkha recitation is invalid, and an offence is incurred. Having seen the signs, one should search. Having searched and not found anyone, one should call out. If one does not call out but performs the kamma of Pātimokkha recitation, the kamma of Pātimokkha recitation is invalid and an offence is incurred."

Having seen the signs, one searches. Having searched and not found anyone, one says, "Let them disappear! Let them be destroyed!"—using every means to bring about the disruption of those others—and then performs the kamma of Pātimokkha recitation: the kamma of those monks is invalid, and a thullaccaya offence is incurred.

Having seen the signs, one searches. Having searched and not found anyone, one calls out. Having called out, one performs the kamma of Pātimokkha recitation. The kamma of those monks is invalid, but no offence is incurred.

Having seen the signs, one searches. Having found them, one performs the kamma of Pātimokkha recitation in harmony. The kamma of those monks is valid, and no offence is incurred.

When one sees but is doubtful, the same applies.

2. At that time, in a residence, resident monks arrived and saw signs of visiting monks—such as robes, alms bowls, needle cases, sitting cloths, and places for washing feet. Having seen these, without searching, they performed the kamma of Pātimokkha recitation. The kamma of those monks is invalid, and an offence is incurred.

If, having seen the signs, one searches. Having searched and not found anyone, one should call out. If one does not call out but performs the kamma of Pātimokkha recitation, the kamma is invalid and an offence is incurred.

Having seen the signs, one searches. Having searched and not found anyone, one says, "Let them disappear! Let them be destroyed!"—using every means to bring about the disruption of those others—and then performs the kamma of Pātimokkha recitation: the kamma of those monks is invalid, and a thullaccaya offence is incurred.

Having seen the signs, one searches. Having searched and not found anyone, one calls out. Having called out, one performs the kamma of Pātimokkha recitation. The kamma of those monks is invalid, but no offence is incurred.

Having seen the signs, one searches. Having found them, one performs the kamma of Pātimokkha recitation in harmony. The kamma of those monks is valid, and no offence is incurred.

When one sees but is doubtful, the same applies.

3. At that time, on the day of the Recitation of the Precepts, at a certain residence, visiting monks arrived and heard the sounds of resident monks walking in meditation, clearing their throats, chanting scriptures, and expounding the Dharma. Having heard these sounds, they did not search for them but straightway performed the Recitation of the Precepts kamma. When performing the kamma, the resident monks arrived. The monks did not know what to do, and reported the matter to the other monks. The monks came and informed the Buddha. The Buddha taught:

"Listen carefully! If on the day of the Recitation of the Precepts, visiting monks arrive at a residence and hear the sounds of resident monks walking in meditation, clearing their throats, chanting scriptures, and expounding the Dharma, and having heard these sounds do not search for them but straightway perform the Recitation of the Precepts kamma, then that kamma of Recitation of the Precepts is not accomplished, and moreover an offense is incurred."

If, having heard, they search, but do not find them, and without calling out, perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts is not accomplished, and moreover an offense is incurred.

If, having heard, they search, but do not find them, and without calling out, they say, "May they vanish! May they be destroyed!" — employing every means to bring about the other's ruin — and then perform the Recitation of the Precepts kamma — that kamma is not accomplished, and moreover a thullaccaya offense is incurred.

If, having heard, they search, and not finding them, call out, and then perform the Recitation of the Precepts kamma — although that kamma of the monks is not accomplished, there is no offense.

If, having heard, they search and find them, and harmoniously together perform the Recitation of the Precepts kamma — that kamma of Recitation of the Precepts is accomplished, and there is no offense.

If they hear but are uncertain, the same applies.

5. At that time, at a certain residence, on the day of the Recitation of the Precepts, resident monks arrived and heard the sounds of visiting monks walking in meditation, clearing their throats, chanting scriptures, expounding the Dharma, beating and shaking their robes. Having heard, they did not search but straightway performed the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is not accomplished, and moreover an offense is incurred.

Having heard, they search, but not finding them, without calling out, perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is not accomplished, and moreover an offense is incurred.

Having heard, they search, but not finding them, without calling out, they say, "May they vanish! May they be destroyed!" — employing every means to bring about the other's ruin — and then perform the Recitation of the Precepts kamma — that kamma is not accomplished, and moreover a thullaccaya offense is incurred.

Having heard, they search, but not finding them, they call out; having called out, they perform the Recitation of the Precepts kamma — although the kamma of Recitation of the Precepts of those monks is not accomplished, there is no offense.

Having heard, they search and find them, and harmoniously together perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, and there is no offense.

If they hear but are uncertain, the same applies.

6. At that time, at a certain residence, on the day of the Recitation of the Precepts, visiting monks arrived and saw resident monks on the sīmā. Having seen them, without searching, they straightway performed the Recitation of the Precepts kamma. The monks thought, "What should we do?" They reported the matter to the other monks. The monks came and informed the Buddha. The Buddha taught:

"Listen carefully! At a residence, on the day of the Recitation of the Precepts, if visiting monks arrive and see resident monks on the sīmā, and having seen them, without searching, straightway perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, but an offense is incurred."

If, having seen, they search, but not finding them, without calling out, perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, but an offense is incurred.

Having seen, they search; having searched, they call out; having called out, they perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, and there is no offense.

If they see but are uncertain, the same applies.

7. At that time, at a certain residence, on the day of the Recitation of the Precepts, resident monks arrived and saw visiting monks on the sīmā. Having seen them, without searching, they straightway performed the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, but an offense is incurred.

If, having seen, they search, but not finding them, without calling out, they perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, but an offense is incurred.

Having seen, they search; having searched, they call out; having called out, they perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, and there is no offense. If they see but are uncertain, the same applies.

8. At that time, at a certain residence, on the day of the Recitation of the Precepts, visiting monks arrived and heard resident monks on the sīmā. Having heard, without searching, they straightway performed the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, but an offense is incurred. Having heard, they search; having searched, without calling out, they perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, but an offense is incurred.

Having heard, they search; having searched, they call out; having called out, they perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, and there is no offense.

If they hear but are uncertain, the same applies.

Resident monks arriving and hearing visiting monks on the sīmā — the same applies. If they hear but are uncertain, the same applies. Resident monks hearing visiting monks on the sīmā — the same applies. If they hear but are uncertain, the same applies.

9. At that time, at a certain residence, on the day of the Recitation of the Precepts, visiting monks arrived and saw resident monks within the boundary. Having seen them, without searching, they straightway performed the Recitation of the Precepts kamma. While performing the kamma, the resident monks arrived. They thought, "What should we do?" They reported the matter to the other monks. The monks came and informed the Buddha. The Buddha taught:

"Listen carefully! If at a residence, on the day of the Recitation of the Precepts, visiting monks arrive and see resident monks within the boundary, and having seen them, without searching, straightway perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is not accomplished, and moreover an offense is incurred.

"If, having seen, they search, but without calling out, perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts is not accomplished, and moreover an offense is incurred.

Having seen the sign, they search; having searched, they call out; having called out, they harmoniously together perform the Recitation of the Precepts kamma — the kamma of Recitation of the Precepts of those monks is accomplished, and there is no offense. If they see but are uncertain, the same applies.

10. At a residence, on the day of the Recitation of the Precepts, resident monks arrive and see visiting monks within the boundary — the same applies. If they see but are uncertain, the same applies.

Visiting monks hearing resident monks within the boundary — the same applies. If they hear but are uncertain, the same applies. Resident monks hearing visiting monks within the boundary — the same applies. If they hear but are uncertain, the same applies.

7. Moving to a Different Residence

At that time, the group of six monks thought, "Let us go from a place that has a residence with monks to a place that has a residence but no monks, in order to avoid the other monks performing a kamma against us or obstructing the Recitation of the Precepts." The monks came and informed the Buddha.

The Buddha taught:

"One should not entertain the thought of going from a place that has a residence with monks to a place that has a residence but no monks, out of fear that the other monks will perform a kamma against oneself or obstruct the Recitation of the Precepts."

Those monks thought of going from a place that has a residence with monks to a place that has neither a residence nor monks, out of fear that the other monks would perform a kamma against them or obstruct the Recitation of the Precepts.

The Buddha taught:

"One should not entertain the thought of going from a place that has a residence with monks to a place that has neither a residence nor monks, out of fear that the other monks will perform a kamma against oneself or obstruct the Recitation of the Precepts."

Those monks thought: "Let us go from a place that has a residence with monks to a place with no monks, whether with a residence or without, or go to monks on the sīmā, out of fear that the other monks will perform a kamma against them or obstruct the Recitation of the Precepts."

The Buddha taught:

"One should not entertain the thought of going from a place that has monks with a residence to a place with no monks, whether with a residence or without, or to monks on the sīmā, out of fear that the other monks will perform a kamma against oneself or obstruct the Recitation of the Precepts.

"If one goes without the Sangha accompanying, or without an emergency, a dukkhaṭa offense is incurred."

Going from a place where there are monks without a residence to a place where there are no monks but there is a residence — the same applies. Going from a place where there are monks without a residence to a place where there are neither monks nor a residence — the same applies. Going from a place where there are monks without a residence to a place where there are no monks, whether with a residence or without — the same applies.

Going from a place where there are monks with a residence and without a residence to a place where there are no monks but there is a residence — the same applies. Going from a place where there are monks with a residence and without a residence to a place where there are neither monks nor a residence — the same applies. Entertaining the intention to go from a place where there are monks with a residence and without a residence to a place where there are no monks, whether with a residence or without — the same applies.

Or if it is on account of a close acquaintance — the same applies.

8. The Harmonious Recitation of the Precepts

1. At that time, the group of six bhikkhunīs had the intention to go to the monastery of the monks and obstruct the other monks, saying, "Do not perform the kamma of obstructing the Recitation of the Precepts against the group of six monks." The monks brought this matter and informed the Blessed One. The Blessed One taught:

"Bhikkhunis must not harbor the intention of going to the monastery to obstruct bhikkhus, saying, 'Do not perform the kamma of obstructing the Pātimokkha recitation against the group of six bhikkhus.' Nor may they perform a kamma or obstruct the Pātimokkha recitation in the presence of bhikkhunis."

At that time, the bhikkhunis sent sikkhamānās, sāmaṇeras, and sāmaṇerīs to the monastery to obstruct the other bhikkhus, saying, "Do not perform the kamma of obstructing the Pātimokkha recitation against the group of six bhikkhus." The bhikkhus came and reported this to the Buddha. The Blessed One instructed:

"Bhikkhunis must not harbor the intention of sending sikkhamānās, sāmaṇeras, or sāmaṇerīs to the monastery to obstruct other bhikkhus, saying, 'Do not perform the kamma of obstructing the Pātimokkha recitation against the group of six bhikkhus.' Nor may they perform a kamma or obstruct the Pātimokkha recitation in the presence of sikkhamānās, sāmaṇeras, or sāmaṇerīs."

Those bhikkhunis then harbored the intention of sending lay acquaintances to the monastery to obstruct other bhikkhus from performing a kamma or obstructing the Pātimokkha recitation against the group of six bhikkhus. The bhikkhus came and reported this to the Buddha. The Blessed One instructed:

"Bhikkhunis must not harbor the intention of sending lay acquaintances to the monastery to obstruct bhikkhus from performing a kamma or obstructing the Pātimokkha recitation against the group of six bhikkhus. Nor may they perform a kamma or obstruct the Pātimokkha recitation in the presence of laypeople."

2. At that time, King Bimbisāra of Magadha, out of reverence for the Buddha and the Sangha, sent royal officers to guard the monastery. The bhikkhus said to the officers:

"You should go outside; we wish to perform the kamma of the Pātimokkha recitation."

The officers replied:

"King Bimbisāra sent us here to protect the Buddha and the Sangha. We dare not violate the King's intention. We cannot go outside."

The bhikkhus brought this matter to the Buddha. The Blessed One instructed:

"You should gently and skillfully speak so as to get them to go outside — that would be best. If that is not possible, you yourselves should tell one another to go outside, to a place where you cannot be seen and cannot be heard, and there perform the kamma together and recite the Pātimokkha. You must not perform the kamma of the Pātimokkha recitation in the presence of those who have not received the full ordination."

3. At that time, devas, nāgas, and spirits came to listen to the Pātimokkha recitation. A bhikkhu with the divine eye saw them and, with a mind of fear, thought: "The Blessed One has laid down a rule that we must not perform the kamma of the Pātimokkha recitation in the presence of those who have not received the full ordination."

The bhikkhus brought this matter to the Buddha. The Blessed One instructed:

"From now on, the exception applies only to humans who have not received the full ordination; aside from that, the performance of the kamma and the Pātimokkha recitation is permitted."

4. At that time, the Sangha at Kosambi was divided and split into two factions. The bhikkhus wished to go to Sāvatthī to reconcile. The Blessed One instructed:

"From now on, a formal announcement is to be made first, and only thereafter may reconciliation take place."

The text of the announcement is as follows:

"Venerable Sangha, please listen! Because of this dispute, the Sangha has fallen into contention, has not been in harmony, has been broken apart, and the defilement of the Sangha arose. The one who committed the offense has been formally charged, the charge has been resolved, and the defilement of the Sangha has come to an end. If the time is suitable for the Sangha, the Sangha should reconcile. This is the formal announcement."

Such an announcement should be made, and then the act of reconciliation should be performed.

At that time, the Venerable Upāli rose from his seat, bared his right shoulder, removed his sandals, touched his right knee to the ground, joined his palms, and addressed the Buddha:

"Blessed One! Because of contention within the Sangha, the Sangha was not in harmony, it was broken apart, the Sangha was defiled, and the Sangha was divided into two factions. But if this matter has not yet been decided and resolved, can the Sangha still achieve harmonious reconciliation in accordance with the Dharma?"

The Blessed One said to the Venerable Upāli:

"If, for whatever reason, the Sangha fell into contention, was not in harmony, was broken apart, the Sangha was defiled, and the Sangha was divided into two factions — if among them there can be reform and mutual forbearance from raising offenses against one another, then this is called the Sangha reconciling in accordance with the Dharma."

From now on, such a formal announcement is to be made first, and thereafter the Pātimokkha recitation may take place:

"Venerable Sangha, please listen! Because of dispute, the Sangha fell into contention, was not in harmony, was broken apart, the Sangha became sullied, and the Sangha was divided into two factions. The one concerned, knowing himself to have committed an offense, has now reformed, and the defilement of the Sangha has been removed. If the time is suitable for the Sangha, the Sangha should reconcile and recite the Pātimokkha together. This is the formal announcement."

Having made the announcement in this way, the Sangha should then reconcile and recite the Pātimokkha together.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, FIRST PART

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1 and 2)

Buddhist Publishing Committee, 2002