Mv 2.3

Translated from the Pâli by T. W. Rhys Davids and Hermann Oldenberg

1. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: 'What if I were to prescribe that the Bhikkhus recite as the Pâtimokkha the precepts which I have promulgated to them; this will be their Uposatha service (service of the fast-day).'

2. And the Blessed One, having left the solitude in the evening, in consequence of that and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: 'When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c., this will be their Uposatha service. I prescribe you, O Bhikkhus, to recite the Pâtimokkha.

3. 'And you ought, O Bhikkhus, to recite it in this way: Let a learned, competent Bhikkhu proclaim the foilowing ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. To-day it is Uposatha, the fifteenth (of the half month). If the Samgha is ready, let the Samgha hold the Uposatha service and recite the Pâtimokkha. What ought to be first done by the Samgha? Proclaim the pârisuddhi, Sirs. I will recite the Pâtimokkha."

'"We hear it well and fix well the mind on it all of us."

'"He who has committed an offence, may confess it; if there is no offence, you should remain silent; from your being silent I shall understand that the reverend brethen are pure (from offences). As a single person that has been asked a question, answers it, the same is the matter if before an assembly like this a question has been solemnly proclaimed three times: if a Bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impediment by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed; for if it has been confessed, it is treated duly."'

4. 'Pâtimokkham:' it is the beginning, it is the face (mukham), it is the principal (pamukham) of good qualities; therefore it is called 'pâtimokkham.'

'Âyasmanto:' this word 'âyasmanto ' is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence.

'Uddisissâmi:' I will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare.

'Tam' (it): this refers to the Pâtimokkha.

'Sabbe va santâ' (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by , sabbe va santâ.'

'Sâdhukam sunoma' (we hear it well): admitting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.

'Manasikaroma' (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.

5. 'Yassa siyâ âpatti' (he who has committed an offence): he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of ofiences or to the seven classes of offences.

'So âvikareyya:' he may show it, unveil it, make it evident, declare it before the Samgha (the full chapter of Bhikkhus), or before a small number, or before one person.

'Asanti âpatti' (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for.

'Tunhi bhavitabbam' (he ought to remain silent): he ought to accept (the recitation of the Pâtimokkha without any answer), he ought not to utter anything.

'Parisuddhâ 'ti vedissâmi' (I shall understand that they are pure): I shall infer, I shall know.

6. 'Yathâ kho pana pakkekaputthassa veyyâkaranam hoti' (as a single person that has been asked a question answers it): as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: 'He asks me.' 'Evarûpâ parisâ' (an assembly like this): this refers to the assembly of Bhikkhus.

'Yâvatatiyam anussâvitam hoti' (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time.

'Saramâno' (remembering it): knowing it, being conscious of it.

'Santî âpatti' (an existing offence): an offence which has been committed, or which has been committed and not been atoned for.

'Nâvikareyya:' he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Samgha, or before a small chapter, or before one person.

7. 'Sampagânamusâvâd' assa hoti' (he commits an intentional falsehood): what is intentional falsehood? It is a sin.

'Antarâyiko dhammo vutto bhagavatâ' (it has been declared an impediment by the Blessed One): an impediment to what? An impediment to the attainment of the first Ghâna, an impediment to the attainment of tbe second . . . third . . . fourth Ghâna, an impediment to the attainment of the Ghânas, Vimokkhas, Samâdhis (states of self-concentration), Samâpattis (the eight attainments of the four Ghânas and four of the eight Vimokkhas), the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities.

'Tasmâ:' for that reason.

'Saramânena' (by him who remembers it): by him who knows it and is conscious of it.

'Visuddhâpekkhena' (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it.

8. 'Santî âpatti' . . . (see § 6).

'Âvikâtabbâ' (it is to be confessed): it is to be confessed before the Samgha, or before a small chapter, or before one person.'

'Âvikatâ hi 'ssa phâsu hoti' (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first Ghâna (and so on, as in § 7, clown to:) of (all) good qualities.