The chapter on the observance day (PLI-TV-KD2)

22. Discussion on being seized by relatives, etc.

At one time on the observance day, a certain monk was seized by his relatives.

They told the Buddha.

“If a monk is seized by his relatives on the observance day,

other monks should say to those relatives,

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

If they’re able to do this, it’s good.

If not, they should say to those relatives,

‘Listen, please step aside for a moment while this monk passes on his purity.’

If they’re able to do this, it’s good.

If not, they should say to those relatives,

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

If they’re able to do this, it’s good.

If not, you shouldn’t do the observance-day ceremony with an incomplete sangha.

If you do, you commit an offense of wrong conduct.

If on the observance day a monk is seized by kings,

by bandits,

by scoundrels,

or by enemies of the monks, other monks should say to those enemies,¹⁹

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

If they’re able to do this, it’s good.

If not, they should say to those enemies,

‘Listen, please step aside for a moment while this monk passes on his purity.’

If they’re able to do this, it’s good.

If not, they should say to those enemies,

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

If they’re able to do this, it’s good.

If not, you shouldn’t do the observance-day ceremony with an incomplete sangha.

If you do, you commit an offense of wrong conduct.”

23. Agreement in regard to insanity

Then the Buddha addressed the monks:

“Gather, monks, there’s business for the Sangha.”

A monk said to the Buddha,

“Sir, there’s a monk called Gagga who is insane. He hasn’t come.”

“Monks, there are two kinds of insane monks:

there is the insane monk who sometimes remembers the observance day and sometimes doesn’t, who sometimes remembers the legal procedures of the Sangha and sometimes doesn’t,

who sometimes goes to the observance-day ceremony and sometimes doesn’t, who sometimes goes to the legal procedures of the Sangha and sometimes doesn’t. Then there’s the insane monk who never remembers any of this.

For the first one of these, you should make an agreement in regard to insanity.

And it should be made like this.

A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

The monk Gagga is insane.

Sometimes he remembers the observance day and sometimes he doesn’t; sometimes he remembers the legal procedures of the Sangha and sometimes he doesn’t; sometimes he goes to the observance-day ceremony and sometimes he doesn’t; sometimes he goes to the legal procedures of the Sangha and sometimes he doesn’t.

If the Sangha is ready, it should agree on the following in regard to the insanity of the monk Gagga:

whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga.

This is the motion.

Please, venerables, I ask the Sangha to listen.

The monk Gagga is insane.

Sometimes he remembers the observance day and sometimes he doesn’t; sometimes he remembers the legal procedures of the Sangha and sometimes he doesn’t; sometimes he goes to the observance-day ceremony and sometimes he doesn’t; sometimes he goes to the legal procedures of the Sangha and sometimes he doesn’t.

The Sangha agrees on the following in regard to the insanity of the monk Gagga:

whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga.

Any monk who approves of this agreement—

whether or not Gagga remembers either the observance day or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga—should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has agreed on the following in regard to the insanity of the monk Gagga:

whether or not Gagga remembers either the observance-day ceremony or the legal procedures of the Sangha, whether or not he goes either to the observance day or to the legal procedures of the Sangha, the Sangha should do the observance-day ceremony, it should do the legal procedures of the Sangha, with or without Gagga.

The Sangha approves and is therefore silent. I will remember it thus.’”

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

At one time on the observance day, there were four monks staying in a certain monastery.

They thought,

“The Buddha has laid down a rule

that the observance-day ceremony should be done. Now there’s four of us. So how should we do the observance-day ceremony?”

They told the Buddha.

“When there are four of you, you should recite the Monastic Code.”

At one time on the observance day, there were three monks staying in a certain monastery.

They thought,

“The Buddha has instructed that the Monastic Code should be recited when there are four monks. But there’s only three of us. So how should we do the observance-day ceremony?”

“When there are three of you, you should do the observance-day ceremony by declaring your purity.

And you should do it like this.

A competent and capable monk should inform those monks:

‘Please, venerables, I ask you to listen.

Today is the observance day, the fifteenth.

If the venerables are ready, we should do the observance-day ceremony by declaring purity to one another.’

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:²⁰

‘I’m pure.

Please remember me as pure.’

And he should repeat this two more times.

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:²¹

‘I’m pure, venerable.

Please remember me as pure.’

And he should repeat this two more times.”

At one time on the observance day, there were two monks staying in a certain monastery.

They thought,

“The Buddha has instructed that the Monastic Code should be recited when there are four monks and that the observance-day ceremony should be done by declaring purity when there are three.

But there’s only two of us.

So how should we do the observance-day ceremony?”

“When there are two of you, you should do the observance-day ceremony by declaring your purity.

And you should do it like this.

The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk:

‘I’m pure.

Please remember me as pure.’

And he should repeat this two more times.

The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk:

‘I’m pure, venerable.

Please remember me as pure.’

And he should repeat this two more times.”

At one time on the observance day, a monk was staying in a certain monastery by himself.

He thought,

“The Buddha has instructed that the Monastic Code should be recited when there are four monks and that the observance-day ceremony should be done by declaring purity when there are two or three.

But I’m here by myself.

So how should I do the observance-day ceremony?”

“On the observance day, a monk may be staying by himself in a certain monastery.

He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down.

If other monks arrive, he should do the observance-day ceremony with them.

If not, he should determine: ‘Today is my observance day.’

If he doesn’t make a determination, he commits an offense of wrong conduct.

Wherever four monks are staying together, three shouldn’t recite the Monastic Code, while the purity of the fourth is brought.

If you do recite the Monastic Code, you commit an offense of wrong conduct.

Wherever three monks are staying together, two shouldn’t do the observance-day ceremony by declaring purity, while the purity of the third is brought.

If you do declare purity, you commit an offense of wrong conduct.

Wherever two monks are staying together, one shouldn’t make a determination, while the purity of the other is brought.

If you do make a determination, you commit an offense of wrong conduct.”

25. The process for making amends for an offense

At one time on the observance day, a certain monk committed an offense.

He thought,

“The Buddha has laid down a rule

that one shouldn’t do the observance-day ceremony if one has an unconfessed offense.²²

And I’ve committed an offense.

So what should I do?”

They told the Buddha.

“On the observance day, a monk may have committed an offense.

He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I’ve committed such-and-such an offense. I confess it.’

The other should say,

‘Do you recognize it?’ —

‘Yes, I recognize it.’ —

‘You should restrain yourself in the future.’

On the observance day, a monk may be unsure if he’s committed an offense.

He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I’m unsure if I’ve committed such-and-such an offense.

I’ll make amends for it when I’m sure.’ He can then take part in the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony.”

On one occasion the monks from the group of six confessed shared offenses with one another.

“You shouldn’t confess shared offenses with one another.

If you do, you commit an offense of wrong conduct.”

On one occasion the monks from the group of six received the confession of shared offenses from one another.

“You shouldn’t receive the confession of shared offenses from one another.

If you do, you commit an offense of wrong conduct.”

26. The process for revealing an offense

At one time a certain monk remembered an offense while the Monastic Code was being recited.

He thought,

“The Buddha has laid down a rule

that one shouldn’t do the observance-day ceremony if one has an unconfessed offense.

And I’ve committed an offense.

So what should I do?”

They told the Buddha.

“A monk may remember an offense while the Monastic Code is being recited.

He should say to a monk sitting next to him,

‘I’ve committed such-and-such an offense.

Once this ceremony is finished, I’ll make amends for it.’ They can then continue the observance-day ceremony and listen to the recitation of the Monastic Code. This is not an obstacle to doing the observance-day ceremony.

A monk may become unsure if he’s committed an offense while the Monastic Code is being recited.

He should say to a monk sitting next to him,

‘I’m unsure if I’ve committed such-and-such an offense.

I’ll make amends for it when I’m sure.’ They can then continue the observance-day ceremony and listen to the recitation of the Monastic Code.

This is not an obstacle to doing the observance-day ceremony.”

27. The process for making amends for a shared offense

At one time on the observance day, the whole Sangha in a certain monastery had committed the same offense.

The monks thought,

“The Buddha has laid down a rule

that one shouldn’t confess or receive the confession of shared offenses.

Yet here the whole Sangha has committed the same offense.

So what should we do?”

“On the observance day, the whole Sangha in a certain monastery may have committed the same offense.

Those monks should straightaway send a monk to a neighboring monastery:

‘Go and make amends for this offense.

When you return, we’ll make amends for it with you.’

If he’s able to do this, it’s good.

If he’s not, then a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

This whole Sangha has committed the same offense.

When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’

Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code.

This is not an obstacle to doing the observance-day ceremony.

On the observance day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

This whole Sangha is unsure if it has committed the same offense.

When the Sangha is sure, it should make amends for this offense.’

Once this has been said, they can do the observance-day ceremony and listen to the recitation of the Monastic Code.

This is not an obstacle to doing the observance-day ceremony.

When a sangha has entered the rainy-season residence in a certain monastery, it may happen that the whole Sangha has committed the same offense.

Those monks should straightaway send a monk to a neighboring monastery:

‘Go and make amends for this offense.

When you return, we’ll make amends for it with you.’

If he’s able to do this, it’s good.

If he’s not, they should send a monk under the seven-day allowance:

‘Go and make amends for this offense.

When you return, we’ll make amends for it with you.’”

Soon afterwards the whole Sangha in a certain monastery had committed the same offense.

They did not know the name or the category of that offense.

Then a monk arrived who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training.

A monk went up to him and asked,

“When someone does such-and-such, what’s the name of the offense he’s committed?”

The learned monk replied,

“When someone does such-and-such, he’s committed an offense of this name.

If you have committed this offense,

you should make amends for it.”

The other monk said,

“It’s not just I alone who have committed this offense,

but this whole Sangha.”

The learned monk said,

“What does it matter to you whether others have or haven’t committed an offense?

Please clear yourself of your own offense.”

Then, because of what the learned monk had said, the other monk made amends for that offense. He then went to the other monks and said,

“When someone does such-and-such, he’s committed an offense of this name.

This is the offense that you’ve committed.

You should make amends for it.”

But in spite of what he had said, those monks did not want to make amends for that offense.

They told the Buddha.

“In a case such as this,

if those monks do make amends for that offense because of what that monk has said, then this is good.

If they don’t, then that monk doesn’t need to correct them if he doesn’t want to.”

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

28. The group of fifteen on non-offenses

At one time on the observance day, four or more resident monks had gathered together in a certain monastery.

They did not know

that there were other resident monks who had not arrived.²³

Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the observance-day ceremony and recited the Monastic Code.

While they were doing it, a greater number of resident monks arrived.

They told the Buddha.

“On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.²⁴

In such a case, those monks should recite the Monastic Code once more.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

There’s no offense for the reciters.”

The group of fifteen on non-offenses is finished.

29. The group of fifteen on perceiving an incomplete assembly as incomplete

“On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished …

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

When they’ve just finished, and only some members of the gathering have left …

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …

an equal number of resident monks arrive …

a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

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

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

30. The group of fifteen on being unsure

“On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the observance-day ceremony or not?’

Being unsure, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the observance-day ceremony or not?’

Being unsure, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the observance-day ceremony or not?’

Being unsure, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the observance-day ceremony or not?’

Being unsure, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished …

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

When they’ve just finished, and only some members of the gathering have left …

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …

an equal number of resident monks arrive …

a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

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

The group of fifteen on being unsure is finished.

31. The group of fifteen on being anxious

“On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’

Being anxious, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’

Being anxious, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’

Being anxious, they do the observance-day ceremony and recite the Monastic Code.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

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

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the observance-day ceremony; it’s not unallowable.’

Being anxious, they do the observance-day ceremony and recite the Monastic Code.

When they’ve just finished …

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

When they’ve just finished, and only some members of the gathering have left …

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …

an equal number of resident monks arrive …

a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

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

The group of fifteen on being anxious is finished.

32. The group of fifteen on aiming at schism

“On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

While they’re doing it, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the remainder should be listened to.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.

In such a case, those monks should recite the Monastic Code once more.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

And there’s a serious offense for the reciters.

On the observance day, four or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the observance-day ceremony and recite the Monastic Code, aiming at schism.

When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.

In such a case, what has been recited is valid, and the late arrivals should announce their purity in the presence of the others.

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

The group of fifteen on aiming at schism is finished. The group of seventy-five is finished.

33. The successive series on entering a monastery zone

“On the observance day, four or more resident monks may have gathered together in a certain monastery.

They don’t know

that other resident monks are entering the monastery zone. …

They don’t know

that other resident monks have entered the monastery zone. …

They don’t see that other resident monks are entering the monastery zone. …

They don’t see that other resident monks have entered the monastery zone. …

They don’t hear

that other resident monks are entering the monastery zone. …

They don’t hear

that other resident monks have entered the monastery zone. …”

As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there are for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three.

“It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

If the number is the same, the newly-arrived monks should fall in line with the resident monks.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

If the number is the same, the newly-arrived monks should fall in line with the resident monks.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

It may be that for the resident monks it’s the day after the observance day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—

If the number of resident monks is greater, the resident monks may, if they’re willing, do the observance-day ceremony with the newly-arrived monks.

Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there.

If the number is the same, the resident monks may, if they’re willing, do the observance-day ceremony with the newly-arrived monks.

Otherwise the newly-arrived monks should go outside the monastery zone and do the observance-day ceremony there.

If the number of newly-arrived monks is greater, the resident monks should do the observance-day ceremony with the newly-arrived monks, or they should go outside the monastery zone while the newly-arrived monks do the observance-day ceremony.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the observance day. Then—

If the number of resident monks is greater, the newly-arrived monks should do the observance-day ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the observance-day ceremony.

If the number is the same, the newly-arrived monks should do the observance-day ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the observance-day ceremony.

If the number of newly-arrived monks is greater, they may, if they’re willing, do the observance-day ceremony with the resident monks.

Otherwise the resident monks should go outside the monastery zone and do the observance-day ceremony there.”

34. The seeing of characteristics, etc.

“It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept.

As a consequence, they’re unsure whether or not there are resident monks there. Then—

If they do the observance-day ceremony without investigating,

there’s an offense of wrong conduct.

If they investigate,

but don’t see anyone,

and then do the observance-day ceremony,

there’s no offense.

If they investigate,

and they see someone,

and then do the observance-day ceremony together,

there’s no offense.

If they investigate,

and they see someone,

but then do the observance-day ceremony separately,

there’s an offense of wrong conduct.

If they investigate,

and they see someone,

but think,

‘May they get lost! May they disappear! We are better off without them,’

and then do the observance-day ceremony aiming at schism,

there’s a serious offense.

It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing.

As a consequence, they’re unsure whether or not there are resident monks there. Then—

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense.

If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense.

It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet.

As a consequence, they’re unsure whether or not monks have arrived. Then—

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense.

If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense.

It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing.

As a consequence, they’re unsure whether or not monks have arrived. Then—

If they do the observance-day ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the observance-day ceremony, there’s no offense.

If they investigate, and they see someone, and then do the observance-day ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the observance-day ceremony aiming at schism, there’s a serious offense.”

35. The doing of the observance-day ceremony with those belonging to a different Buddhist sect, etc.

“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect,²⁵

but they have the view that they belong to the same one. Then—

If they don’t ask the resident monks about it, and then do the observance-day ceremony together, there’s no offense.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony together, there’s an offense of wrong conduct.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony separately, there’s no offense.

It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect,

but they have the view that they belong to a different one. Then—

If they don’t ask the resident monks about it, and then do the observance-day ceremony together, there’s an offense of wrong conduct.

If they do ask the resident monks about it, and they change their view, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.

If they do ask the resident monks about it, and they change their view, and then do the observance-day ceremony together, there’s no offense.

It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect,

but they have the view that they belong to the same one. Then—

If they don’t ask the newly-arrived monks about it, and then do the observance-day ceremony together, there’s no offense.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony together, there’s an offense of wrong conduct.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the observance-day ceremony separately, there’s no offense.

It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect,

but they have the view that they belong to a different one. Then—

If they don’t ask the newly-arrived monks about it, and then do the observance-day ceremony together, there’s an offense of wrong conduct.

If they do ask the newly-arrived monks about it, and they change their view, but then do the observance-day ceremony separately, there’s an offense of wrong conduct.

If they do ask the newly-arrived monks about it, and they change their view, and then do the observance-day ceremony together, there’s no offense.”

36. The section on “you shouldn’t go”

“On the observance day you shouldn’t go from a monastery with monks to one without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.²⁶

On the observance day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery with monks to one with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.

On the observance day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.”