2. Observance (Uposatha) (PLI-TV-KD2)

The observance by an Order, etc.

Now at that time four monks were staying in a certain residence on an Observance day. Then it occurred to these monks: “It is laid down by the Lord that the Observance should be carried out, but we are (only) four persons. Now how can the Observance be carried out by us?” They told this matter to the Lord. He said: “I allow you, monks, to recite the Pātimokkha when there are four (of you).”

Now at that time three monks were staying in a certain residence on an Observance day. Then it occured to these monks: “It is allowed by the Lord to recite the Pātimokkha when there are four (of us), but we are (only) three persons. Now how can the Observance be carried out by us?” They told this matter to the Lord. He said: “I allow you, monks, to carry out the Observance by way of entire purity when there are three (of you).

“And thus, monks, should it be carried out: These monks should be informed by an experienced, competent monk, saying: ‘Let the venerable ones listen to me. Today is an Observance day, the fifteenth. If it seems right to the venerable ones, let us carry out the Observance with one another by way of entire purity’. A monk who is an elder, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to these monks: ‘I, your reverences, am quite pure, understand that I am quite pure; I, your reverences, am quite pure, understand that I am quite pure; I, your reverences, am quite pure, understand that I am quite pure’.

“A newly ordained monk, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms should speak thus to these monks: ‘I, honoured sirs, am quite pure, understand that I am quite pure; I, honoured sirs, am quite pure, understand that I am quite pure; I, honoured sirs, am quite pure, understand that I am quite pure’.”

Now at that time two monks were staying in a certain residence on an Observance day. Then it occurred to these monks: “It is allowed by the Lord to recite the Pātimokkha when there are four (persons), to carry out the Observance by way of entire purity when there are three, but we are (only) two persons. Now how can the Observance be carried out by us?” They told this matter to the Lord. He said: “I allow you, monks, to carry out the Observance by way of entire purity when there are two (of you).

“And thus, monks, should it be carried out: The monk who is an elder, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to the newly ordained monk: ‘I, your reverence, am quite pure, understand that I am quite pure; I, your reverence, am quite pure, understand that I am quite pure; I, your reverence, am quite pure, understand that I am quite pure’.

“The newly ordained monk, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to the monk who is an elder: ‘I, honoured sir, am quite pure, understand that I am quite pure; I, honoured sir, am quite pure, understand that I am quite pure; I, honoured sir, am quite pure, understand that I am quite pure’.”

Now at that time one monk was staying in a certain residence on an Observance day. Then it occurred to this monk: “It is allowed by the Lord to recite the Pātimokkha when there are four (persons), to carry out the Observance by way of entire purity when there are three, to carry out the Observance by way of entire purity when there are two, but I am alone. Now how can the Observance be carried out by me?” They told this matter to the Lord. He said:

“This is a case, monks, where one monk is staying in a certain residence on an Observance day. That monk, having swept that place to which monks return—an attendance hall or a pavilion or the root of a tree—having put out drinking water and water for washing, having made ready a seat, having made a light, should sit down. If other monks arrive, the Observance should be carried out together with them; if they do not arrive, it should be determined, ‘Today is an Observance day for me’. If he should not (so) determine, there is an offence of wrong-doing.

“Monks, there where four monks are standing, the Pātimokkha should not be recited by three (persons), having conveyed the entire purity for one. If they should (so) recite it, there is an offence of wrong-doing. Monks, there where three monks are staying, the Observance by way of entire purity should not be carried out by two, having conveyed the entire purity for one. If they should (so) carry it out, there is an offence of wrong-doing. Monks, there where two monks are staying, it should not be determined upon by one having conveyed the entire purity for the other. If he should (so) determine, there is an offence of wrong-doing.”

Procedure for making amends for offences

an offence on an Observance day. Then it occurred to this monk: “It is laid down by the Lord that the Observance should not be carried out by an offender, but I have fallen into an offence. Now what line of conduct should be followed by me?” They told this matter to the Lord. He said: “This is a case, monks, where a monk comes to have fallen into an offence on an Observance day. Monks, that monk, having approached one monk, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to him: ‘I, your reverence, have fallen into such and such an offence, I confess it’. It should be said by him: ‘Do you see it?’ ‘Yes, I see it’. ‘You should be restrained in the future’.

“This is a case, monks, where a monk becomes doubtful of an offence on an Observance day. Monks, that monk, having approached one monk, having arranged his upper robe … having saluted with joined palms, should speak thus to him: ‘I, your reverence, am doubtful as to such and such an offence. When I come to be without doubt, then will I make amends for that offence’. When he has spoken thus, the Observance may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.”

Now at that time the group of six monks confessed a collective offence. They told this matter to the Lord. He said: “Monks, a collective offence should not be confessed. Whoever should confess it, there is an offence of wrong-doing.” At that time the group of six monks acknowledged a collective offence. They told this matter to the Lord. He said: “Monks, a collective offence should not be acknowledged. Whoever should acknowledge (such), there is an offence of wrong-doing.”

Procedure for an offence without making obstacle

Now at that time a certain monk remembered an offence while the Pātimokkha was being recited. Then it occurred to this monk: “It is laid down by the Lord that the Observance should not be carried out by an offender, and I have fallen into an offence. Now what line of conduct should be followed by me?” They told this matter to the Lord. He said: “This is a case, monks, where a monk remembers an offence while the Pātimokkha is being recited. Monks, this monk should speak thus to the monk next to him: ‘I, your reverence, have fallen into such and such an offence. Having removed from here I will make amends for that offence’. When he has spoken thus, the Observance may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.

“This is a case, monks, where a monk becomes doubtful as to an offence while the Pātimokkha is being recited. Monks, this monk should speak thus to the monk next to him: ‘I, your reverence, am doubtful as to such and such an offence. When I come to be without doubt, then will I make amends for that offence’. When he has spoken thus, the Observance may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.”

Procedure for making amends for a shared offence

Now at that time the whole Order in a certain residence came to have fallen into a collective offence on an Observance day. Then it occurred to these monks: “It is laid down by the Lord that a collective offence should not be confessed, that a collective offence should not be acknowledged, but this whole Order has fallen into a collective offence. Now what line or conduct should be followed by us?” They told this matter to the Lord. He said: “This is a case, monks, where in a certain residence the whole Order comes to have fallen into a collective offence on an Observance day. Monks, one monk should immediately be sent to a neighbouring residence by these monks, with the words: ‘Go along, your reverence, and come back having made amends for that offence, and we will make amends for the offence in your presence’.

“If they thus manage this, it is good. If they do not manage it, the Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This whole Order has fallen into a collective offence. When it shall see another monk, a pure one, not an offender, then it shall make amends for that offence in his presence’. When he has spoken thus, the Observance may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.

“This is a case, monks, where in a certain residence the whole Order comes to be doubtful about a collective offence on an Observance day. The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This whole Order is doubtful about a collective offence. When it comes to be without doubt, then will it make amends for that offence’. When he has spoken thus, the Observance may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.

“This is a case, monks, where in a certain residence the Order, entered on the rains, has fallen into a collective offence. Monks, one monk should immediately be sent to a neighbouring residence by these monks with the words … as in Kd.2.27.6, Kd.2.27.7 … If they do not manage it, one monk should be sent away for seven days, with the words: ‘Go along, your reverence, and come back having made amends for that offence, and we will make amends for that offence in your presence’.”

Now at that time in a certain residence the whole Order came to have fallen into a collective offence. It did not know the name or the class of that offence. A certain monk came there; he had heard much, he was one to whom the tradition had been handed down; he was an expert on dhamma, an expert on discipline, an expert on the summaries; he was wise, experienced, clever; he was conscientious, scrupulous, desirous of training. A certain monk approached that monk; having approached, he spoke thus to him: “What kind of an offence does he fall into, your reverence, who does such and such a thing?”

He spoke thus: “Whoever does such and such a thing, your reverence, falls into this kind of offence. This is the kind of offence that you, your reverence, have fallen into; make amends for this offence.” He spoke thus: “I, your reverence, have not fallen into this offence altogether alone; this whole Order has fallen into this offence.” He spoke thus: “What has it to do with you, your reverence, whether another has fallen or has not fallen? Please do you, your reverence, remove your own offence.”

Then that monk, having at that monk’s bidding made amends for that offence, approached those monks; having approached them, he spoke thus to those monks: “It is said, your reverences, that whoever does such and such a thing falls into this kind of offence. This is the kind of offence that you, your reverences, have fallen into; make amends for this offence.” But these monks did not want to make amends for that offence at that monk’s bidding. They told this matter to the lord. He said:

“This is a case, monks, where in a certain residence the whole Order comes to have fallen into a collective offence. It does not know the name or the class of that offence. A certain monk comes there; he has heard much … desirous of training. A certain monk approaches that monk; having approached, he speaks thus to that monk: ‘What land of offence does he fall into, your reverence, who does such and such a thing?’

“He speaks thus: ‘Whoever does such and such a thing, your reverence, falls into this kind of offence. This is the kind of offence that you, your reverence, have fallen into; make amends for this offence’. He speaks thus: ‘I, your reverence, have not fallen into this offence altogether alone; this whole Order has fallen into this offence’. He speaks thus: ‘What has it to do with you, your reverence, whether another has fallen or has not fallen? Please do you, your reverence, remove your own offence.’

“Then if that monk, having at that monk’s bidding made amends for that offence, approaches those monks and having approached them speaks thus to those monks: ‘It is said, your reverence, that whoever does such and such a thing falls into this kind of offence. This is the kind of offence that you, your reverences, have fallen into; make amends for this offence’; and if, monks, these monks should make amends for that offence at that monk’s bidding, that is good. But if they should not make amends for it, then, monks, these monks need not be spoken to by that monk if he is not willing.”

Told is the Portion for Repeating on Codanāvatthu.

Fifty cases of no offence

Now at that time in a certain residence several resident monks, four or more, collected together on an Observance day. They did not know that there were other resident monks who had not arrived. Thinking of the rule, thinking of discipline, thinking that they were complete, they carried out the Observance, they recited the Pātimokkha while they were incomplete. While the Pātimokkha was being recited by them, other resident monks, a larger number, arrived. They told this matter to the Lord.

He said: “This is a case, monks, where in a certain residence … as in Kd.2.28.1 above … recite the Pātimokkha while they are incomplete. While the Pātimokkha is being recited by them, other resident monks, a larger number, arrive. Monks, the Pātimokkha should be recited again by these monks, and there is no offence for the reciters.

“This is a case, monks, where in a certain residence … as in Kd.2.28.2 above … While the Pātimokkha is being recited by them, other resident monks, a like number, arrive. What has been recited is duly recited, the rest should be heard, and there is no offence for the reciters.

“This is a case, monks, … as in Kd.2.28.2 above … While the Pātimokkha is being recited by them, other resident monks, a smaller number, arrive. What has been recited is duly recited, the rest should be heard, and there is no offence for the reciters.

“This is a case, monks, … When the Pātimokkha has just been recited by them, other resident monks, a larger number, arrive. Monks, the Pātimokkha may be recited again by these monks, and there is no offence for the reciters.

“This is a case, monks, … When the Pātimokkha has just been recited by them, other resident monks, a like number, arrive. What has been recited is duly recited, the entire purity should be announced in their presence, and there is no offence for the reciters.

“This is a case, monks, … a smaller number, arrive. What has been recited is duly recited, the entire purity should be announced in their presence, and there is no offence for the reciters.

“This is a case, monks, … When the Pātimokkha has just been recited by them and the assembly has not risen, other resident monks, a larger number, arrive. Monks, the Pātimokkha may be recited again by those monks, and there is no offence for the reciters.

“This is a case, monks … … a like number, arrive. What has been recited is duly recited, the entire purity should be announced in their presence, and there is no offence for the reciters.

“This is a case, monks, … a smaller number, arrive. What has been recited is duly recited, the entire purity should be announced in their presence, and there is no offence for the reciters.

“This is a case, monks, … When the Pātimokkha has just been recited by them and part of the assembly has risen, other resident monks, a larger number, arrive … as in Kd.2.28.5 above … a like number … a smaller number …

“This is a case, monks, … When the Pātimokkha has just been recited by them and the whole assembly has risen, other resident monks, a larger number, arrive … as in Kd.2.28.6 above … a like number … a smaller number …

Told are the Fifteen Cases in which there is No Offence

Fifty cases of perceiving it is a group or not a group

“This is a case, monks, where in a certain residence several resident monks, four or more, collect together on an Observance day. They know that there are other resident monks who have not arrived. Thinking of the rule, thinking of discipline, thinking that they are incomplete, they carry out the Observance and recite the Pātimokkha while they are incomplete. While the Pātimokkha is being recited by them, other resident monks, a larger number, arrive. Monks, the Pātimokkha should be recited again by those monks, and there is an offence of wrong-doing for the reciters.

“This is a case, monks, … as in Kd.2.29.1 … a like number, arrive. What has been recited is duly recited, the rest should be heard, and there is an offence of wrong-doing for the reciters.

This is a case, monks as in Kd.2.29.1 … a smaller number, arrive. What has been recited is duly recited, the rest should be heard, and there is an offence of wrong-doing for the reciters.

“This is a case, monks … When the Pātimokkha has just been recited by them and the assembly has not risen … part of the assembly has risen … the whole assembly has risen, and other resident monks, a larger number … a like number … a smaller number, arrive. What has been recited is duly recited, the entire purity should be announced in their presence, and there is an offence of wrong-doing for the reciters.

Told are the Fifteen Cases on thinking that (an Assembly) is incomplete when it is incomplete

Fifty cases of doubt

larger number, arrive. Monks, the Pātimokkha should be recited again by those monks … cf. Kd.2.29.2, Kd.2.29.3 … an offence of wrong-doing for the reciters.

“This is a case, monks, … cf. Kd.2.29.2, Kd.2.29.3 … an offence of wrong-doing for the reciters.

Told are the Fifteen Cases on being in Doubt.

Fifty cases of acting badly

“This is a case, monks, … They know that there are other resident monks who have not arrived. Thinking: ‘Indeed, it is allowable for us to carry out the Observance, it is not unallowable for us’, they, acting badly, carry out the Observance and recite the Pātimokkha. While the Pātimokkha is being recited by them, other resident monks, a larger number, arrive. Monks, the Pātimokkha should be recited again by these monks, and there is an offence of wrong-doing for the reciters.

“This is a case, monks, … cf. Kd.2.29.2, Kd.2.29.3 … an offence of wrong-doing for the reciters.

Told are the Fifteen Cases on Acting Badly.

Fifty cases of aiming at schism

“This is a case, monks, … They know that there are other resident monks who have not arrived. Saying, ‘These are perishing, these are being destroyed, what good are these to you?’ they carry out the Observance and recite the Pātimokkha aiming at a schism, … as in Kd.2.29.2, Kd.2.29.3; instead of offence of wrong-doing read grave offence.

Told are the Fifteen Cases on Aiming at a Schism

Told are the Seventy-five Cases.

Abbreviated repetitions on entering a boundary

“This is a case, monks, … They know that other resident monks are entering within the boundary. They know that other resident monks have entered within the boundary. They see other resident resident monks entering within the boundary. They see other resident monks entered within the boundary. They hear that other resident monks are entering within the boundary. They hear that other resident monks have entered within the boundary.

“From a hundred and seventy-five triads referring to resident (monks) with resident (monks); to incoming (monks) with resident (monks); to resident (monks) with incoming (monks); to incoming (monks) with incoming (monks), there come to be seven hundred triads by means of (these) sets.

“This is a case, monks, where the fourteenth is (the Observance day) for resident monks, the fifteenth for incoming ones. If the resident ones are larger in number, the incoming ones should accommodate themselves to the resident ones. If they are equal in number, the incoming ones should accommodate themselves to the resident ones. If the incoming ones are larger in number, the resident ones should accommodate themselves to the incoming ones.

“This is a case, monks, where the fifteenth is (the Observance day) for resident monks, the fourteenth for incoming ones. If the resident ones are larger in number, the incoming ones should accommodate themselves to the resident ones. If … as in Kd.2.34.1 above …

“This is a case, monks, where the first day of a lunar fortnight is (the Observance day) for resident monks, the fifteenth for incoming ones. If the resident ones are larger in number, the resident ones, if they are not willing, need not hold a meeting with the incoming ones. The Observance should be carried out by the incoming ones having gone outside the boundary. If they are equal in number, the resident ones, if they are not willing, need not hold a meeting with the incoming ones. The Observance should be carried out by the incoming ones having gone outside the boundary. If the incoming ones are larger in number, the resident ones should hold a meeting with the incoming ones or they should go outside the boundary.

“This is a case, monks, where the fifteenth is (the Observance day) for resident monks, fortnight for incoming ones. If the resident ones are larger in number, the incoming ones should hold a meeting with the resident ones or they should go outside the boundary. If they are equal in number, the incoming ones should hold a meeting with the resident ones or they should go outside the boundary. If the incoming ones are larger in number, the incoming ones, if they are not willing, need not hold a meeting with the resident ones. The Observance should be carried out by the resident ones having gone outside the boundary.

Visible characteristics, etc.

“This is a case, monks, where incoming monks see signs of residence of resident monks, features of residence, marks of residence, indications of residence, carefully prepared couches and chairs, mattresses and squatting mats, carefully arranged water for drinking and water for washing, carefully swept cells; but having seen (these signs) they come to be doubtful, thinking: ‘Now are there resident monks, or are there not?’

“If these, being doubtful, do not search and, not having searched, carry out the Observance, there is an offence of wrong-doing. If these, being doubtful, search and having searched do not see (any monks), and if not having seen (any) they carry out the Observance, there is no offence. If these, being doubtful, search and having searched see (some monks), and if having seen (them) they carry out the Observance together, there is no offence. If these, being doubtful, search and having searched see (some monks), and if having seen (them) theycarry out the Observance apart, there is an offence of wrong-doing. If these, being doubtful, search and having searched see (some monks), and if having seen (them) they say: ‘You are perishing, you are being destroyed, what is the good of these to you?’ and carry out the Observance aiming at a schism, there is a grave offence.

“This is a case, monks, where incoming monks hear signs of residence of resident monks, features of residence, marks of residence, indications of residence, the sound of footsteps as they are pacing up and down, the sound of studying, the sound of coughing, the sound of sneezing; but having heard they come to be doubtful, thinking: ‘Now are there resident monks or are there not?’ If these, being doubtful, do not search … = Kd.2.34.6 … there is a grave offence.

“This is a case, monks, where resident monks see signs of incoming of incoming monks, features of incoming, marks of incoming, indications of incoming, unknown bowls, unknown robes, unknown pieces of cloth to sit upon, water for washing the feet sprinkled about; but having seen (these signs), they come to be doubtful, thinking: ‘Now are there incoming monks or are there not?’ If these, being doubtful, do not search … = Kd.2.34.6 … there is a grave offence.

“This is a case, monks, where resident monks hear signs of incoming of incoming monks, features of incoming, marks of incoming, indications of incoming, the sound of footsteps as they are arriving, the sound of sandals tapping, the sound of coughing, the sound of sneezing; but having heard they come to be doubtful, thinking: ‘Now are there incoming monks or are there not?’ If these, being doubtful, do not search … = Kd.2.34.6 … there is a grave offence.

Performing observance with those of a different communion, etc.

“This is a case, monks, where incoming monks see resident monks belonging to a different communion. They get the (wrong) view that they belong to the same communion; having got the (wrong) view that they belong to the same communion, if they do not ask, and not having asked carry out the Observance together, there is no offence. If they ask, and having asked pay no attention, and having paid no attention carry out the Observance together, there is an offence of wrong-doing. If they ask, and having asked pay no attention, and having paid no attention carry out the Observance apart, there is no offence.

“This is a case, monks, where incoming monks see resident monks belonging to the same communion. They get the (wrong) view that they belong to a different communion. Having got the (wrong) view that they belong to a different communion, if they do not ask, and not having asked carry out the Observance together, there is an offence of wrong-doing. If they ask, and having asked pay attention, and having paid attention carry out the Observance apart, there is an offence of wrong-doing. If they ask, and having asked pay attention, and having paid attention carry out the Observance together, there is no offence.

“This is a case, monks, where resident monks see incoming monks belonging to a different communion. They get the (wrong) view that they belong to the same communion … = Kd.2.34.10 … there is no offence.

“This is a case, monks, where resident monks see incoming monks belonging to the same communion. They get the (wrong) view that they belong to a different communion … = Kd.2.34.11 … there is no offence.

Portion on should not go

“Monks, you should not go on an Observance day from a residence where there are monks to a residence where there are no monks except with an Order, except there be a danger. Monks, you should not go on an Observance day from a residence where there are monks to what is not a residence where there are no monks except with an Order, except there be a danger. Monks, you should not go … either to a residence or to what is not a residence where there are no monks except with an Order, except there be a danger.

“Monks, you should not go on an Observance day from what is not a residence where there are monks to a residence where there are no monks except … Monks, you should not go on an Observance day from what is not a residence where, there are monks to what is not a residence where there are no monks except … Monks, you should not go … from what is not a residence where there are monks either to a residence or to what is not a residence where there are no monks, except with an Order, except there be a danger.

“Monks, you should not go on an Observance day from either a residence or from what is not a residence where there are monks to a residence where there are no monks except with an Order, except there be a danger. Monks, you should not go on an Observance day from a residence or from what is not a residence where there are no monks to what is not a residence where there are no monks except … a danger. Monks, you should not go … either from a residence or from what is not a residence where there are no monks either to a residence or to what is not a residence where there are no monks, except … a danger.

“Monks, you should not go on an Observance day from a residence where there are monks to a residence where there are monks if the monks there should belong to a different communion, except with an Order, except there be a danger. Monks, you should not go … from a residence where there are monks to what is not a residence where there are monks if the monks there should belong to a different communion … a danger. Monks, you should not go … from a residence where there are monks either to a residence or to what is not a residence where there are monks … cf. Kd.2.35.1, Kd.2.35.2, Kd.2.35.3 … Monks, you should not go … either from a residence or from what is not a residence where there are monks either to a residence or to what is not a residence where there are monks if the monks there belong to a different communion, except with an Order, except there be a danger.

Portion on should go

“Monks, you may go on an Observance day from a residence where there are monks to a residence where there are monks should the monks there belong to the same communion and if he knows, ‘I am able to arrive this very day’. Monks, you may go on an Observance day from a residence where there are monks to what is not a residence where there are monks should the monks there belong to the same communion, and if he knows, ‘I am able to arrive this very day’ … to a residence or to what is not a residence where there are monks … from what is not a residence where there are monks to a residence where there are monks … to what is not a residence where there are monks … to a residence or to what is not a residence where there are monks … Monks, you may go on an Observance day from what is not a residence where there are monks to a residence where there are monks … to what is not a residence where there are monks … to a residence or to what is not a residence where there are monks should the monks there belong to the same communion and if he knows, ‘I am able to arrive this very day’.

Seeing a blameworthy person

“Monks, the Pātimokkha should not be recited in a seated assembly (of monks) before a nun. Whoever should (so) recite it, there is an offence of wrong-doing. Monks, the Pātimokkha should not be recited in a seated assembly (of monks) before a probationer … a novice … a woman novice … one who has disavowed the training … one who has committed an extreme offence. Whoever should (so) recite it, there is an offence of wrong-doing.

“The Pātimokkha should not be recited in a seated assembly before one suspended for not seeing an offence. Whoever should (so) recite it should be dealt with according to the rule. The Pātimokkha should not be recited in a seated assembly before one suspended for not making amends for an offence … before one suspended for not giving up a wrong view. Whoever should (so) recite it should be dealt with according to the rule.

“The Pātimokkha should not be recited in a seated assembly before a eunuch. Whoever should (so) recite it, there is an offence of wrong-doing. The Pātimokkha should not be recited in a seated assembly before one living in communion as it were by theft … before one who has gone over to a sect … before an animal … before a matricide … before a parricide … before a slayer of one perfected … before a seducer of a nun … before a schismatic … before a shedder of (a Truth-finder’s) blood … before a hermaphrodite. Whoever should (so) recite it, there is an offence of wrong-doing.

“Monks, Observance should not be carried out by declaring the entire purity of one on probation unless the assembly has not risen. And, monks, Observance should not be carried out on a non-Observance day unless the Order be unanimous”

The Third Portion for Repeating in the Section on Observance.

In this Section are eighty-six items. This is its key:

Other sects and Bimbisāra,
they assembled together in silence,
on dhamma, in private,
on the Pātimokkha, daily, thenceforth once,
According to assembly, for all together,
being all together, and Maddakucchi,
a boundary, extensive, about a river,
successive, two, and small ones,
Newly ordained (monks), and then in Rājagaha,
a boundary (as a place where a monk)
is not away from (his robes),
in agreeing first on the boundary,
afterwards on abolishing the boundary,
When not agreed upon a village boundary,
the throwing of water in river,
sea, lake, they combined,
and likewise they placed within,
How many? (formal) acts, recital,
savages, and if there is not,
dhamma, discipline, they threatened,
again a threat to discipline,
Reproof, if leave is given,
a protest against what is not legally valid,
more than four or five, opinion, intentionally,
and if he would exert himself,
With laymen, unbidden, in Codanā (vatthu),
he did not know,
several did not know, immediately,
and if he should not go,
Which? how many? and to announce at a distance,
he did not remember,
Soiled, a seat, a light, distant parts,
another who has heard much,
Immediately, Observance day and the rains,
and a (formal) act of entire purity, relations,
Gagga, four and three, two and one,
an offence, collective (offence), he remembered,
The whole Order, doubtful, they did not know,
one who has heard much,
a larger, a like, a smaller (number),
and when the assembly has not risen,
Some have risen, all,
and they know, they are doubtful,
Those (acting) badly say, ‘Indeed it is allowable’,
knowing, seeing, and they hear,
Let them come if (a monk) is residing,
the four (sets of) fifteen (cases) again,
the first day of a fortnight (and) the fifteenth,
both communions (by) mark,
One on probation (and) a non-Observance day,
unless the Order be unanimous.
These partitioned keys are needed
for distinguishing the items.

The Book of the Discipline was translated by I.B. Horner.

Digital edition prepared for SuttaCentral by Bhikkhu Sujato

A complete digital edition can be downloaded here.

Published in 2014 by SuttaCentral.

Originally published by the Pali Text Society in the following years:

Vol. 1: 1938

Vol. 2: 1940

Vol. 3: 1942

Vol. 4: 1951

Vol. 5: 1950

Vol. 6: 1966

In May 2013, these volumes were kindly released by the Pali Text Society under a Creative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0). The current digital edition, including all revisions, corrections, additions, and modifications, is released under the same terms, which are as follows.

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