Mahâvagga: Second Khandaka

to an offence; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &c. (§ 1),and say: "I feeldoubt, friend, with regard to such and such an offence. When I shall feel no doubt, then I will atone for that offence." Having spoken thus, let him hoid Uposatha and hear the Pâtimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.' 3, At that time the Khabbaggiya Bhikkhus confessed in common an offence (shared by them all). They told this thing to the Blessed One. 'You ought not, O Bhikkhus, to confess an offence in common, He who do es so, commits a dukkata offence.' At that time the Khabbaggiya Bhikkhus accepted the common confession of an offence (shared by several Bhikkhus). They told this thing to the Blessed One. 'You ought not, O Bhikkhus, to accept the common confession of an offence. He who does so, commits a dukkata offence.' 4. At that time a certain Bhikkhu remembered an offence, while Pâtimokkha was being recited. Now this Bhikkhu thought: 'The Blessed One has prescribed: "Uposatha is not to be held by (a Bhikkhu) who is guilty of an offence." Now I am guilty of an offence. What am I to do?' They told this thing to the Blessed One. 'In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Pâtimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu: "I have committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence." Having spoken thus, &c. (§ 2).

'In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Pâtimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu: "I have committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence." Having spoken thus, &c. (§ 2). p. 284 5. 'In case, O Bhikkhus, there be a Bhikkhu who feels doubt with regard to an offence, while Pâtimokkha is being recited, &c. (§§ 2, 4).' 6. At that time the whole Samgha in a certain residence was guilty of a common offence on the day of Uposatha. Now these Bhikkhus thought: 'The Blessed One has prescribed that offences (shared by many Bhikkhus) are not to be confessed in common, and that the common confession of such offences is not to be accepted. Now this whole Samgha is guilty of a common offence. What are we to do?' They told this thing to the Blessed One. 'In case, O Bhikkhus, the whole Samgha in a certain residence is guilty of a common offence on the day of Uposatha; let those Bhikkhus, O Bhikkus, send instantly one Bhikkhu to the neighbouring residence of Bhikkhus (saying), "Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you." 7. 'If they succeed in this way, well and good. If they do not succeed, let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. This whole Samgha is guilty of a common offence. When it shall see another pure, guiltless Bhikkhu, it will atone for the offence before him." (One of the Bhikkhus) having spoken thus, let them hold Uposatha and recite the Pâtimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.

8. 'In case, O Bhikkhus, the whole Samgha in a certain residence feels doubt with regard to a p. 285 common offence on the day of Uposatha; (in this case) let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. This whole Samgha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence." (One of the Bhikkhus) having spoken thus, &c. 9. 'In case, O Bhikkhus, in a certain residence the Samgha that has entered (there) upon vassa is guilty of a common offence. Those Bhikkhus, O Bhikkhus, are instantly, &c. (§§ 6, 7). If they do not succeed, let them send away one Bhikkhu for seven days' time: "Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you."' 10. At that time the whole Samgha in a certain residence was guilty of a common offence, and did not know the name nor the class to which that offence belonged. Now there arrived (at that place) another Bhikkhu, &c. (see chap. 21. 2), anxious for training. To that Bhikkhu one of the Bhikkhus went, and having gone to him, he said to him: 'He who does such and such a thing, friend, what sort of offence does he commit?' 11. He replied: 'He who does such and such a thing, friend, commits such and such an offence. If you have committed such an offence, friend, atone for that offence.' The other replied: 'Not I myself alone, friend, am guilty of that offence; this whole Samgha is guilty of that offence.' He said: 'What is it to you, friend, whether another is guilty or guiltless? Come, friend, atone for your own offence.'

12. Now this Bhikkhu, after having atoned for p. 286 that offence by the advice of that Bhikkhu, went to those Bhikkhus (to his brethren who shared in the same offence); having gone to them, he said to those Bhikkhus: 'He who does such and such a thing, friends, commits such and such an offence. As you have committed such an offence, friends, atone for that offence.' Now those Bhikkhus refused to atone for that offence by that Bhikkhu's advice. They told this thing to the Blessed One. 13, 14. 'In case, O Bhikkhus, the whole Samgha in a certain residence is guilty of a common offence, &c. (§§ 10, 11)-- 15. 'If this Bhikkhu, O Bhikkhus, after having atoned for that offence by the advice of that Bhikkhu, goes to those Bhikkhus, and having gone to them, says to those Bhikkhus: "He who does, &c.," and if those Bhikkhus, O Bhikkhus, atone for that offence by that Bhikkhu's advice, well and good; if they do not atone for it, that Bhikkhu, O Bhikkhus, need not say anything (further) to those Bhikkhus, if he does not like.' End of the Bhânavâra on Kodanâvatthu. 28. 1. At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhikkus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and

1. At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhikkus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and p. 287 recited the Pâtimokkha. While they were reciting the Pâtimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived. They told this thing to the Blessed one. 2. 'In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ 1); while they are reciting the Pâtimokkha, other resident Bhikkhus, a greater number, arrive; let those Bhikkhus, O Bhikkhus, recite the Pâtimokkha again; they who have recited it, are free from guilt. 3. In case, O Bhikkhus, there assemble, &c.; while they are reciting the Pâtimokkha, other resident Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the Pâtimokkha) that has been recited, has been correccly recited; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt. 'In case, O Bhikkhus, there assemble, &c.; while they are reciting the Pâtimokkha, other resident Bhikkhus, a smaller number, arrive, &c.1 4. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, other resident Bhikkhus, &c.2

4. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, other resident Bhikkhus, &c.2 p. 288 5. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, and the assembly has not yet risen, other resident Bhikkhus, &c.1 6. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, and a part of the assembly has risen, &c.1 7. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the reciia~ of the Pâtimokkha, and the whole assembly has risen, &c.1' End of the fifteen cases in which there is no offence. 29. 'In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Pâtimokkha, &c.2' End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness. p. 289 30. 'In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Uposatha and recite the Pâtimokkha, &c.1' End of the fifteen cases of the Bhikkhus who feel doubt.

End of the fifteen cases of the Bhikkhus who feel doubt. 31. 'In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. (Thinking): "We are competent to hold Uposatha, we are not incompetent," they abandon themselves to misbehaviour, hold Uposatha, and recite the Pâtimokkha, &c.1' End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour. 32. 'In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. They perish and become ruined2, saying, "What are those people to us?" and risking a schism p. 290 (among the fraternity), they hold Uposatha and recite the Pâtimokkha, &c.1' End of the fifteen cases of the Bhikkhus risking a schism. End of the seventy-five2 cases. 33. 'In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &c., who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c., have entered within the boundary.' Thus3 a hundred and seventy-five systems of triads are produced which refer to resident and resident p. 291 Bhikkhus1. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkus. By putting these words (successively) into the peyyâla2, seven hundred triands are produced.

Bhikkhus1. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkus. By putting these words (successively) into the peyyâla2, seven hundred triands are produced. 34. 1. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth3; if the number of the resident Bhikkhus is greater, the incoming Bhikkhu3 ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus. 2. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth; if, &c. (§ 1). 1 p. 292 3. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary.

4. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there). 5. ' In case, O Bhikkhus, the incoming Bhikkhus see the signs, the tokens, the marks, the characteristics of (the presence of) resident Bhikkhus, well prepared beds and chairs and mats and pillows, food and water well provided for, well swept cells; seeing this, they begin to doubt: "Are there here any resident Bhikkhus or are there not?"-- 6. 'Being doubtful they do not search, having not searched they hold Uposatha: this is a dukkata offence. Being doubtful they search, searching they p. 293 do not see them, not seeing them they hold Uposatha: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha together: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha apart: this is a dukkata offence. Being doubtful they search, searching they see them, seeing them they perish and become ruined1, saying, "What are those people to us?" and risking a schism, they hold Uposatha: this is a thullakkaya (grave) offence.

7. 'In case, O Bhikkhus, the incoming Bhikkhus hear the signs &c. of (the presence of) resident Bhikkhus, the sound of their footsteps when they are walking, the sound of their rehearsal (of the Dhamma), of their clearing the throat and sneezing; hearing this they begin to doubt, &c. (§§ 5, 6). 8. 'In case, O Bhikkhus, the resident Bhikkhus see the signs &c. of (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, water sprinkled about; seeing this they begin to doubt, &c. 9. 'In case, O Bhikkhus, the resident Bhikkhus hear the signs &c. of (the presence of) incoming Bhikkhus, the sound of their footsteps when they are arriving, the sound of their shaking out their shoes, clearing the throat, and sneezing; hearing this, &c. 10. 'In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different district; they take them as belonging to the same district; taking them as belonging to the same district p. 294 they do not ask; having not asked, they hold Uposatha together: (in this case) they are free from offence. They ask; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together: this is a dukkata offence. They ask, &c. (as in the last case), they hold Uposatha apart: (in this case) they are free from offence. 11. 'In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to the same district. They take them as belonging to a different district; taking them, &c. they do not ask; having not asked, they hold Uposatha together: this is a dukkata offence. They ask; having asked, they go through the matter; having gone through the matter, they hold Uposatha apart: this is a dukkata offence. They ask, &c. (as in the last case), they hold Uposatha together: (in this case) they are free from offence.

12. 'In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to a different district, &c. (see § 10). 13. 'In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to the same district, &c. (see § 11).' 35. 1. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which no Bhikkhus are, except with a Samgha1 or in a case of danger2. You ought not, p. 295 O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, &c. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence or non-residence1 in which no Bhikkhus are, except, &c. 2. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a non-residence in which Bhikkhus are, to a residence, &c., to a non-residence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c. 3. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence or non-residence in which Bhikkhus are, to a residence, &c., to a non-residence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c. 4. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkus belong to a different district, except, &c.2

4. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkus belong to a different district, except, &c.2 5. 'You may go, O Bhikkhus, on the day of U posatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkus belong to the same district, and if you know: "I can attain that place to-day." You may, &c.2' 36. 1. ' Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunî. He who does, commits a dukkata p. 296 offence. Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a sikkhamânâ1, a sâmanera, a sâmanerî, one who has abandoned the precepts2, one who is guilty of an extreme offence2. He who does, commits a dukkata offence. 2. 'Let no one, O Bhikklius, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refusal to renounce a false doctrine. He who does, is to be treated according to the law3. 3, 'Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Samgha), &c. {see chap. 22. 3), before a hermaphrodite. He who does, commits a dukkata offence.

3, 'Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Samgha), &c. {see chap. 22. 3), before a hermaphrodite. He who does, commits a dukkata offence. p. 297 4. 'Let no one, O Bhikkhus, hold Uposatba by (accepting) tbe pârisuddhi declaration1 of a pârivâsika2, except if the assembly has not yet risen (at the time when the pârisuddhi is declared). And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among tbe Samgha3.' End of the third Bhânavâra in the Uposathakhandhaka. p. 239 1 One should be inclined to understand that the Paribbâgakas assembled twice each half month, on the eighth day of the pakkha and on the fourteenth or fifteenth day, according to the different length of the pakkha. However, chap. 4 makes it probable that not two days in each pakkha are to be understood, but three. Compare, however, the remark of Buddhaghosa, quoted in the note on chap. 34. 1. p. 241 1 On the origin and the meaning of the title 'Pâtimokkha,' see our Introduction, p. xxvii. p. 242 1 See chap. 22. If a Bhikkhu is prevented by distase from assisting to the Pâtimokkha ceremony, he is to charge another Bhikkhu with his pârisuddhi, i.e. with the solemn declaration that he is pure from the offences specified in the Pâtimokkha.

1 See chap. 22. If a Bhikkhu is prevented by distase from assisting to the Pâtimokkha ceremony, he is to charge another Bhikkhu with his pârisuddhi, i.e. with the solemn declaration that he is pure from the offences specified in the Pâtimokkha. 2 These words are evidently the answer of the Bhikkhus then present to the proclamation of the pâtimokkhuddesaka. p. 243 1 See § 7. 2 §§ 4-8 contain an explanation, word by word, of the formula given in § 3. This explanation is a portion of the ancient commentarf on the Pâtimokkha which at the time of the redaction of the Vinaya Pitaka has been admitted into it in its full extent (see the Introduction, p. xv seq.). 3 See p. 241, note 1. 4 See p. 1, note 5. p. 244 1 The five classes of offences are, the pârâgika, samghâdisesa, pâkittiya, pâtidesaniya, dukkata offences; the seven classes, the pârâgika, samghâdisesa, thullakkaya, pâkittiya, pâtidesaniya, dukkata, dubbhâsita off en ces. See, for instance, Kullavagga IX, 3, 3. p. 245 1 The Pâli text has ' dukkata.' We cannot interpret here dukkata in the technical sense of a dukkata offence (see the Introduction, p. xxiv), for intentional falsehood belongs to the class of the pâkittiya offences, among which it occupies the first place. 2 See the note on I, 78, 5. p. 249 1 See chap. 5. 2. p. 251 1 See the note on I, 30, 4. 2 I.e. to abolish the (character of uposathâgâra, conferred on the Vihâra &c. by the act of sammuti.

2 I.e. to abolish the (character of uposathâgâra, conferred on the Vihâra &c. by the act of sammuti. p. 252 1 Uposatha-pamukha (literally, that which has the Uposatha at its head, or, that which is situated in front of the Uposatha) evidently means the place around the uposathâgâra, in which the Pâtimokkha recitation may be heard as well as in the uposathâgâra itself. l 'Manam vulho ahosi.' Buddhaghosa: 'îsakam appattavulhabhâvo ahosi.' Manam is evidently the equivalent of Sanskrit manâk. 2 Buddhaghosa's note on this passage contains some details regarding the way which Mahâ Kassapa went. Andhakavinda is three gâvuta distant from Râgagaha. There were eighteen (? the MS. reads: atthâra mahâvihârâ) great Vihâras around Râgagaha included by the same boundary which Buddha himself had consecrated. The Uposatha service for this whole district was performed in the Veluvana monastery. The river which Mahâ Kassapa crossed on his way to the Veluvana was the Sappinî, which rises in the Gigghakûta mountain. p. 255 1 Tikîvarena avippavâsa means not parting with the three robes which belong to the usual 'parikkhârâ ' (requisites) of a Bhikkhu. Bhikkhus were not allowed to part with their kîvaras, excepting under special circumstances and for a limited time (see the Pâtimokkha, 29th nissaggiya dhamma). Conferring the character of tikîvarena avippavâsa on a boundary means, we believe, to determine that it should be free to Bhikkhus residing within this boundary, to keep a set of robes wherever they liked within the same boundary (excepting in a village, § 3), and that such an act should not be considered as parting with the robes.

p. 256 1 Buddhaghosa observes that this rule applies to Bhikkhus only, and not to Bhikkhunîs. For Bhikkhunîs reside only in villages; there would be no kîvaraparihâra at all for Bhikkhunîs, if they were to use the kammavâkâ given in § 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusamgha and of the Bhikkhunîsamgha are quite independent from each other, and that the rules given in chap. 13 do not refer to boundaries the one of which belongs to the Bhikkhusamgha, the other to the Bhikkhunîsamgha. 2 As to the extent attributed to the 'gâmûpakâra' (neighbourhood of the village), see the Vibhanga, quoted by Minayeff, Prâtim. p. 66, l. 1. 3 This formula is identical with that given in § 2. The only difference is that after the words 'the character of tikîvarena a vippavâsa,' the words 'excepting villages and the neighbourhood of villages' are inserted. p. 257 1 1 abbhantara = 28 hattha (Buddhaghosa and Abhidhânappadîpikâ, v. 197). See Rh. D., 'Coins and Measures,' &c., p. 15. p. 258 1 Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundi requires one vidatthi, the Mahâpakkari four angula. p. 259 1 For a definition of lawfulness and unlawfulness of the official functions of the Order as well as of completeness and incompleteness of the congregation by which such acts are performed, see IX, 3.

1 For a definition of lawfulness and unlawfulness of the official functions of the Order as well as of completeness and incompleteness of the congregation by which such acts are performed, see IX, 3. p. 260 1 The introduction (nidâna) of the Pâtimokkha is the fonnula given above, chap. 3. 3. 2 'Avasesam sutena sâvetabbam,' i.e. it is to be proclaimed: 'The four pârâgikâ dhammâ, &c., are known to the reverend brethren (literally, have been heard by the reverend brethren).' p. 263 1 See §§ 6, 7. Read: '. . . I will answer the questions of N.N . about the Vinaya.' And, '. . . let N. N. answer the questions of N. N. about the Vinaya.' 2 See § 8. Read: '. . . shall (not) answer questions about the Vinaya . . .' p. 266 1 I.e. of reciting the Pâtimokkha himself or causing another Bhikkhu to do so. 2 I.e. Samanas belonging to other schools. See chap. 1. p. 268 1 Here rollows an exact repetition or the story told in § 3, which is given here, of course, in the present tense. p. 269 1 This appears to be the meaning of ganamaggena ganetum; Buddhaghosa has no note on this passage. p. 273 1 Enumerations of terms indicating the different cases that come under a Vinaya rule or a dogmatical proposition are called mâtikâ; for instance, in discussing the first pârâgika rule the Vibhanga gives the following mâtikâpadâni: tisso itthiyo manussitthi amanussitthi tirakkhânagatitthi, tayo ubhatovyañganakâ manussubhatovyañganako amanussubh. tirakkhânagatubh., &c. Most of the works belonging to the Abhidhamma Pitaka are based on and opened by such mâtikâ lists.

2 Or 'scrupulous,' in good sense. 3 See I, 25, 12, with our note. p. 274 1 See III, 1 seq. 2 See § 3. 3 Pârisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Pâtimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter. p. 275 1 Literally, on the spot, i.e. without setting out on his way to the assembly. 2 We have no doubt that this is the correct translation or vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkham pakkakkhâti (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation or the Order. 3 The precepts are abandoned (sikkhâ pakkakkhitâ hoti) by declaring that one abandons the Buddha, or the Dhamma, or the Samgha, or the Vinaya, &c. By such a declaration a Bhikkhu who wishes to return to a layman's life, or to go over to a Titthiya sect, gives up his character as a member of the Buddhist fraternity, The rules about the sikkhâpakkakkhâna are given in the Vibhanga, in the explanation of the first pârâgika rule (chap. 8, § 2). p. 276 1 Most probably antimavatthu refers to the pârâgika offences which require excommunication. 2 See the story given in I, 63. p. 277 1 The rules given here regarding the khanda (declaration of consent of an absentee) that is required for the performance of official acts are word for word the same as those set out in chap. 22. 1-4, regarding the pârisuddhi required at the Uposatha service.

1 The rules given here regarding the khanda (declaration of consent of an absentee) that is required for the performance of official acts are word for word the same as those set out in chap. 22. 1-4, regarding the pârisuddhi required at the Uposatha service. p. 278 1 See §§ 1, 2. p. 280 1 The quorum for several official acts of the Order was five or more Bhikkhus; see IX, 4. 2 Uposatha by mutual declaration of purity from the offences specified in the Pâtimokkha; see § 3 seq. 3 The same phrase is repeated twice more. p. 281 1 See §§ 3, 4. The ñatti prescribed in the preceding case does not apply to this case. 2 See chap. 22. p. 282 1 See Kullavagga IX, 2. p. 287 1 The decision given for the case of a smaller number of Bhikkus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides. 2 The same three cases are distinguished here as in §§ 2, 3, according as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above; in the decision of the second and third cases, instead of let those (who have arrived late) hear the rest, read: 'let those (who have arrived late) proclaim their pârisuddhi in the presence (of the other brethren).' p. 288 1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4.

1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4. 2 Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of 'they who have recited it, are free from guilt,' read: 'they who have recited it, have committed a dukkata offence.' p. 289 1 The decision of these fifteen cases is the same as in chap. 29. 2 I.e. they destroy their own welfare by their wickedness. p. 290 1 The decisions as in chap. 29; only read instead of 'd ukka/a offence,' 'thullakkaya offence' (grave sin). 2 Five times fifteen cases, in chaps. 28-32. 3 Remarks like this, which indicate the rules for supplying abbreviated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads; all of these triads contain the words: 'They know that there are other resident Bhikkhus absent.' By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads. p. 291 1 I.e. the assembled Bhikkhus as well as the incoming reside in the same âvâsa. 2 'Peyyâla' is identical in meaning and, we believe, etymologically with 'pariyâya.' See Childers s.v.; H. O.'s remarks in; Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pali Miscellany, p. 66. 3 Buddhaghosa: 'They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth.' It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i.e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. 1. 1.

p. 293 1 See chap. 32. p. 294 1 I.e. with a number of Bhikkhus sufficient for holding Uposatha. 2 See chap. 15. p. 295 1 Probably this means a place the quality of which, whether residence or non-residence, is doubtful. 2 Nine cases are distinguished here quite as in §§ 1-3. p. 296 1 In the Bhikkhunîkhandhaka (Kullav. X, 1, 4) we are told that Buddha, when admitting women to the Order of mendicants, prescribed for them a probationary course of instruction, which should last two years, after which time they were to ask for the upasampadâ ordination. During these two years the candidates were called sikkhamânâs. Childers (Dict. s.v. sikkhati) has misunderstood the Mahâvamsa (p. 37), when he states that in the case of Asoka's daughter Samghamittâ the training prescribed for the sikkhamânâs was absolved in a single day. 2 See the note on chap. 22. 3. 3 The law alluded to most probably is the 69th Pâkittiya rule, which expressly treats only of the conduct towards Bhikkhus refusing to renounce false doctrines, but it may be extended by analogy also to the two other categories of Bhikkhus mentioned in our passage. p. 297 1 See chap. 22. 2 I.e. a Bhikkhu subject to the penal discipline of parivâsa, the rules of which are discussed at length in the second and third books of the Kullavagga. 3 If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14).