{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe13/sbe1315.htm","path":"bud/sbe13/sbe1315.htm","source_url":"https://sacred-texts.com/bud/sbe13/sbe1315.htm","text":"(THE PAV\u00c2RAN\u00c2 CEREMONY AT THE END OF THE RAINY SEASON, VASSA).\n1. At that time the blessed Buddha dwelt at S\u00e2vatthi, in the Getavana, the garden of An\u00e2thapindika. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought: 'What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food?'\n2. Then those Bhikkhus thought: 'If we do not speak to or converse with each other, if he who comes back first from the village, from his alms-pilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel1, cleans the slop-basin and gets it ready, and puts there (water to) drink and food,--\n3. 'And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in which no living things are; puts away the water for washing the feet, the foot-stool, and the towel1; cleans the slop-basin and p. 326 puts it away, puts the water and the food away, and sweeps the dining-room,--\n4. 'And if he, who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort1 without uttering a word on that account,--thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food2.'\n5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c., as above, \u00a7 4, down to) without uttering a word on that account.\n8. Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to S\u00e2vatthi. Wandering from place to place, they came to S\u00e2vatthi, to the Getavana, the garden of An\u00e2thapindika, to the Blessed One; having approached the Blessed One and respectfully saluted him, they sat down near him.\n9. Now it is the custom of the blessed Buddhas p. 327 to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus: 'Do things go well with you, O Bhikkhus? Do you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel? and have you not suffered from want of food?'\n'Things go tolerably well with us, Lord; we get enough, Lord, wherewith to support ourselves; we have kept Vassa well, in unity, in concord, and without quarrel; and have not suffered from want of food.'\n10. The Tath\u00e2gatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tath\u00e2gatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tath\u00e2gatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine. or when they intend to institute a rule of conduct to their disciples.\n11. And the Blessed One said to those Bhikkhus: 'In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food?'\n'We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other. in a certain district of the Kosala country. Now, Lord, we thought: \"What shall we do (&c., as in \u00a7 1)?\" Then we thought, Lord: \"If we do not speak (&c., as in \u00a7\u00a7 2-4).\" Thus, Lord, we did not speak to or converse with each other (&c., down to:) without uttering a word on that account. In that p. 328 way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel; and have not suffered from want of food.'\n12. Then the Blessed One thus addressed the Bhikkhus: 'Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle; indeed have kept it like a herd of rams; indeed have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do?\n13. 'This will not do, O Bhikkhus, for converting the unconverted (&c., as in Book III, chapter 14, \u00a7 3).' And when he bad rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:\n'Let no one, O Bhikkhus, take upon himself the vow of silence, as the Titthiyas do. He who does, I commits a dukkata offence.\n'I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pav\u00e2ran\u00e2 with each other1 in these three ways: by what has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes.\n14. 'And you ought, O Bhikkhus, to hold Pav\u00e2ran\u00e2 in this way:\n'Let a learned, competent Bhikkhu proclaim the following \u00f1atti before the Samgha: \"Let the Samgha, reverend Sirs, hear me. To-day is the Pav\u00e2ran\u00e2 day. If the Samgha is ready, let the Samgha hold Pav\u00e2ran\u00e2.\"\n'Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: \"I pronounce my Pav\u00e2ran\u00e2, friends, before the Samgha, by what has been seen, or by what has been heard, or by what is suspected1; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &c. And for the third time I pronounce my Pav\u00e2ran\u00e2 (&c., down to) if I see (an offence), I will atone for it.\"\n'Then let (each) younger Bhikkhu adjust his upper robe . . . . (&c.)2'\n1. At. that time the Khabbaggiya Bhikkhus, while the senior Bhikkhus were crouching down and were performing their Pav\u00e2ran\u00e2, remained on their seats. The moderate Bhikkhus were annoyed, murmured, and became angry: 'How can the Khabbaggiya Bhikkhus remain on their seats, while the senior p. 330 Bhikkhus crouch down, and perform their Pav\u00e2ran\u00e2?'\nThose Bhikkhus told the thing to the Blessed One.\n'Is it true, O Bhikkhus, that the Khabbaggiya Bhikkhus, &c.?'\n'It is true, O Lord.'\nThen the blessed Buddha rebuked them: 'How can these foolish men, O Bhikkhus, remain on their seats (&c., as above)? This will not do, O Bhikkhus, for converting the unconverted (&c., as in chap. 1, \u00a7 13).'\nHaving rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, remain on his seat, while the senior Bhikkhus crouch down, and perform their Pav\u00e2ran\u00e2. He who does, commits a dukkata. offence. I prescribe, O Bhikkhus, that all of you crouch down while Pav\u00e2ran\u00e2 is being performed.'\n2. At that time a certain Bhikkhu weak from age, who waited crouching till all had finished their Pav\u00e2ran\u00e2, fell down fainting.\nThey told this thing to the Blessed One.\n'I prescribe, O Bhikkhus, that (every Bhikkhu) crouches down the whole while till he has performed his Pav\u00e2ran\u00e2, and sits down on his seat when he has performed it.'\n1. Now the Bhikkhus thought: 'How many Pav\u00e2ran\u00e2 (days) are there?'\n'There are the two following Pav\u00e2ran\u00e2 (days), p. 331 O Bhikkhus: the fourteenth and the fifteenth (of the half month)1; these are the two Pav\u00e2ran\u00e2 (days), O Bhikkhus.'\n2. Now the Bhikkhus thought: 'How many Pav\u00e2ran\u00e2 services are there?'\n'There are the four followingPav\u00e2ran\u00e2 services. O Bhikkhus, &c.2'\n3. Then the Blessed One thus addressed the Bhikkhus: 'Assemble, O Bhikkhus, the Samgha will hold Pav\u00e2ran\u00e2.' When he had spoken thus, a certain Bhikkhu said to the Blessed One: 'There is a sick Bhikkhu, Lord, who is not present.'\n'I prescribe, O Bhikkhus, that a sick Bhikkhu shall declare (lit. give) his Pav\u00e2ran\u00e2. And let him declare it, O Bhikkhus, in this way: Let that sick Bhikkhu go to some Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: \"I declare my Pav\u00e2ran\u00e2, take my Pav\u00e2ran\u00e2, perform the Pav\u00e2ran\u00e2 for me.\" If he expresses this by gesture, or by word, or by gesture and word, the Pav\u00e2ran\u00e2 has been declared. If he does not express this by gesture, &c., the Pav\u00e2ran\u00e2 has not been declared.\n4-5. 'If (the sick Bhikkhu) succeeds in doing so, well and good. If he do es not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, &c.3\n'I prescribe, O Bhikkhus. that on the day of Pav\u00e2ran\u00e2 he who declares his Pav\u00e2ran\u00e2, is to declare also his consent1 (to acts to be performed eventually by the Order), for (both declarations) are required for the Samgha (and for the validity of its acts)2.'\nAt that time relations of a certain Bhikkhu kept him back on the day of Pav\u00e2ran\u00e2, &c.3\n1. At that time five Bhikkhus dwelt in a certain district (or, in a certain residence of Bhikkhus) on the day of Pav\u00e2ran\u00e2.\nNow these Bhikkhus thought: 'The Blessed One has prescribed the holding of Pav\u00e2ran\u00e2 by the Samgha, and we are (only) five persons4. Well, how are we to hold Pav\u00e2ran\u00e2?'\n'I prescribe,O Bhikkhus, that five Bhikkhus should . hold Pav\u00e2ran\u00e2 in a (regular) chapter5.'\n2. At that time four Bhikkhus dwelt in a certain p. 333 district on the day of Pav\u00e2ran\u00e2. Now these Bhikkhus thought: 'The Blessed One has prescribed that five Bhikkhus shall hold Pav\u00e2ran\u00e2 in a (regular) chapter, and we, are (only) four persons. Well, how are we to hold Pav\u00e2ran\u00e2?'\n'I prescribe, O Bhikkhus, that four Bhikkhus should hold Pav\u00e2ran\u00e2 with each other.\n3. 'And let them hold Pav\u00e2ran\u00e2, O Bhikkhus, in this way: Let a learned, competent Bhikkhu proclaim the following \u00f1atti hefore those Bhikkhus:\n\"Hear me, Sirs. To-day is Pav\u00e2ran\u00e2 day. If you are ready, Sirs, let us hold Pav\u00e2ran\u00e2 with each other.\"\n'Then let the senior Bhikkhu adjust his upper rohe, &c., and say to those Bhikkhus: \"I pronounce my Pav\u00e2ran\u00e2, friends, hefore you, by what has heen seen, or by what has heen heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &c.; and for the third time, &c.\"\n'Then let each younger Bhikkhu, &c.'\n4. At that time three Bhikkhus dwelt in a certain district on the day of Pav\u00e2ran\u00e2. Now these Bhikkhus thought: 'The Blessed One has prescrihed that five Bhikkhus shail hold Pav\u00e2ran\u00e2 in a (regular) chapter, that four Bhikkhus shall hold Pav\u00e2ran\u00e2 with each other, and we are (only) three persons. Well, how are we to hold Pav\u00e2ran\u00e2?'\n'I prescribe, O Bhikkhus, that three Bhikkhus should hold Pav\u00e2ran\u00e2 with each other. And let them hold Pav\u00e2ran\u00e2 (&c., see \u00a7.3).'\n5. At that time two Bhiklthus dwelt in a certain p. 334 district on the day of Pav\u00e2ran\u00e2. Now these Bhikkhus thought: 'The Blessed One has prescrihed that five Bhikkhus, &c., that four Bhikkhus, &c., that three Bhikkhus, &c., and we are (only) two persons. Well, how are we to hold Pav\u00e2ran\u00e2?'\n'I prescrihe, O Bhikkhus, that two Bhikkhus should hold Pav\u00e2ran\u00e2 with each other.\n6. 'And let them hold Pav\u00e2ran\u00e2, O Bhikkhus, in this way: Let the senior Bhikkhu adjust his upper rohe, &c., and say to the junior Bhikkhu: \"I pronounce my Pav\u00e2ran\u00e2, friend, &c.\"\n'Then let the junior Bhikkhu, &c.'\n7. At that time there dwelt a single Bhikkhu in a certain district on the day of Pav\u00e2ran\u00e2. Now this Bhikkhu thought: 'The Blessed One has prescribed that five Bhikkhus, &c., &c., and I am only one person. Well, how am I to hold Pav\u00e2ran\u00e2?'\n8. 'In case there dwell, O Bhikkhus, in a certain district on the day of Pav\u00e2ran\u00e2, a single Bhikkhu: Let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus use to frequent,--the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Pav\u00e2ran\u00e2 with them; if they do not come, let him fix his mind upon the thought: \"To-day is my Pav\u00e2ran\u00e2.\" If he does not fix his mind upon this thought, he commits a dukkata offence.\n9. 'Now, O Bhikkhus, where five Bhikkhus dwell (together), they must not convey the Pav\u00e2ran\u00e21 of one (to their assemhly) and hold Pav\u00e2ran\u00e2 by p. 335 four (as) in a (regular) chapter. If they do, they commit a dukkata offence.\n'Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the Pav\u00e2ran\u00e2 of one (to their assembly) and hold Pav\u00e2ran\u00e2 with each other by three. If they do, they commit a dukkata offence.\n'Now, O Bhikkhus, where three Bhikkhus (&c., as in the last clause).\n'Now, O Bhikkhus, where two Bhikkhus dwen, one of them must not convey the Pav\u00e2ran\u00e2 of the other one, and fix (only) his thoughts (upon the Pav\u00e2ran\u00e2). If he does, he commits a dukkata offence.'\n1. At that time a certain Bhikkhu was guilty of an offence on the day of Pav\u00e2ran\u00e2. Now this Bhikkhu thought: 'The Blessed One has prescribed: \"Pav\u00e2ran\u00e2 is not to be held by a Bhikkhu who is guilty of an offence1.\" Now I am guilty of a an offence. What am I to do?'\n'In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Pav\u00e2ran\u00e2 (&c., as in II, 27. 1, 2, down to:) \"When I shall feel no doubt, then I will atone for that offence.\" Having spoken thus, let him hold Pav\u00e2ran\u00e2. But in no case must there any hindrance arise to holding Pav\u00e2ran\u00e2 from such a cause.'\n2-3. At that time a certain Bhikkhu remembered p. 336 an offence, while Pav\u00e2ran\u00e2 was being held (&c., see II, 27. 4-8).\nEnd of the first Bh\u00e2nav\u00e2ra.\n7. 1. At that time there assembled in a certain residence (or district) on the day of Pav\u00e2ran\u00e2 a number of resident Bhikkhus, five or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Pav\u00e2ran\u00e2. While they were holding Pav\u00e2ran\u00e2, other resident Bhikkhus, a greater number (than the first ones), arrived.\n2. 'In case there assemble, O Bhikkhus, in a certain residence on the day of Pav\u00e2ran\u00e2 (&c., as in \u00a7 1, down to) they hold Pav\u00e2ran\u00e2. While they are holding Pav\u00e2ran\u00e2, other resident Bhikkhus, a greater number, arrive. Let (all) those Bhikkhus, O Bhikkhus, hold Pav\u00e2ran\u00e2 again; they who have held Pav\u00e2ran\u00e2, are free from guilt\n3. 'In case there assemble, &c. While they are holding Pav\u00e2ran\u00e2, other resident Bhikkhus, exactly the same number (as the first ones), arrive. Those who have held Pav\u00e2ran\u00e2, have held it correctly; let the other ones hold Pav\u00e2ran\u00e2; they who have held Pav\u00e2ran\u00e2, are free from guilt.'\n| .\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0. . . . . . . . . . . . . . . . .1 | \n1-3. 'Let no one, O Bhikkhus, hold Pav\u00e2ran\u00e2 in a seated assembly (of Bhikkhus) before a Bhikkhun\u00ee, (&c,1)\n4. 'Let no one, O Bhikkhus, hold Pav\u00e2ran\u00e2 by (accepting) the Pav\u00e2ran\u00e2 declaration of a p\u00e2riv\u00e2sika2, except if the assembly has not yet risen (at the time when the Pav\u00e2ran\u00e2 is declared). And let no one, O Bhikkhus, hold Pav\u00e2ran\u00e2 on another day than the Pav\u00e2ran\u00e2 day, except for the sake of (preserving) concord among the Samgha3.'\n1. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Pav\u00e2ran\u00e2 by savage people. The Bhikkhus were not able to perform Pav\u00e2ran\u00e2 with the threefold formula.\n'I allow you, O Bhikkhus, to perform Pav\u00e2ran\u00e2 with the twofold formula1.'\nThe danger from savage people became still more urgent. The Bhikkhus were not able to perform Pav\u00e2ran\u00e2 with the twofold formula.\n'I allow you, O Bhikkhus, to perform Pav\u00e2ran\u00e2 with the onefold formula1.'\nThe danger from savage people became still more urgent. The Bhikkhus were not able to perform Pav\u00e2ran\u00e2 with the onefold formula.\n'I allow, O Bhikkhus, that all the Bhikkhus who have kept Vassa together, perform Pav\u00e2ran\u00e2 (by one common declaration).'\n2. At that time in a certain district on the day of Pav\u00e2ran\u00e2 the greater part of the night had passed away while (lay-)people were offering gifts (to the Bhikkhus). Now the Bhikkhus thought: 'The greater part of the night has passed away while the people were offering gifts. If the Samgha performs Pav\u00e2ran\u00e2 with the threefold formula, it will not have finished the Pav\u00e2ran\u00e2 when day breaks. Well, what are we to do?'\nThey told this thingto the Blessed One.\n3. 'In case, O Bhikkhus, in a certain district on the day of Pav\u00e2ran\u00e2 the greater part of the night has passed away while people were offering gifts (to the Bhikkhus). Now if those Bhikkhus think: \"The greater part (&c., down to:) when day breaks,\" p. 339 let a learned, competent Bhikkhu proclaim the following \u00f1atti before the Samgha: \"Let the Samgha, reverend Sirs, hear me. While people were offering gifts, the greater part of the night has passed away. If the Samgha performs Pav\u00e2ran\u00e2 with the threefold formula, it will not have finished the Pav\u00e2ran\u00e2 when day breaks. If the Samgha is ready, let the Samgha hold Pav\u00e2ran\u00e2 with the twofold formula, or with the onefold formula, or by common declaration of all the Bhikkhus who have kept Vassa together.\"\n4. 'In case, O Bhikkhus, in a certain district on the day of Pav\u00e2ran\u00e2 the greater part of the night has passed away while the Bhikkhus were in confusion: the Bhikkhus were reciting the Dhamma, those versed in the Suttantas were propounding the Suttantas, those versed in the Vinaya were discussing the Vinaya, the Dhamma preachers were talking about the Dhamma. Now if those Bhikkhus think: \"The greater part of the night has passed away while the Bhikkhus were in confusion. If the Samgha performs Pav\u00e2ran\u00e2 with the threefold formula, it will not have finished the Pav\u00e2ran\u00e2 when day breaks,\" let a learned, competent Bhikkhu proclaim the following \u00f1atti before the Samgha: \"Let the Samgha, &c. The greater part of the night has passed away while the Bhikkhus were in confusion. If the Samgha performs Pav\u00e2ran\u00e2 (&c. as in \u00a7 3)\"'\n5. At that time in a certain district in the Kosala country a great assembly of Bhikkhus had come together on the day of Pav\u00e2ran\u00e2, and there was but a small place protected from rain, and a great cloud was in the sky. Now the Bhikkhus thought: 'A great assembly of Bhikkhus has come together p. 340 here, and there is but a small place protected from rain, and a great cloud is in the sky. If the Samgha performs Pav\u00e2ran\u00e2 with the threefold formula, it will not have finished the Pav\u00e2ran\u00e2 when this cloud will begin to rain. Well, what are we to do?'\n6. 'In case, O Bhikkhus, in a certain district a great assembly of Bhikkhus has come together on the day ofPav\u00e2ran\u00e2, and there is but a small place protected from rain, and a great cloud is in the sky. Now if those Bhikkhus think . . . . (&c., as in \u00a7 3 to the end).\n7. 'In case, O Bhikkhus, in a certain district on the day of Pav\u00e2ran\u00e2 danger arises from kings, danger from robbers, danger from fire, danger from water, danger from human beings, danger from non-human beings, danger from beasts of prey, danger from creeping things, danger of life, danger against chastity. Now if those Bhikkhus think: \"Here is danger for our chastity. If the Samgha performs Pav\u00e2ran\u00e2 with the threefold formula, it will not have finished the Pav\u00e2ran\u00e2 when this danger for chastity will arise,\" let a learned, competent Bhikkhu . . . .' (&c., as in \u00a7 3 to the end).\n1. At that time the Khabbaggiya Bhikkhus held Pav\u00e2ran\u00e2 being guilty of an offence.\n'Let no one, O Bhikkhus, hold Pav\u00e2ran\u00e2 who is guilty of an offence. He who does, commits a p. 341 dukkata offence. I prescribe, O Bhikkhus, that you ask a Bhikkhu who holds Pav\u00e2ran\u00e2 being guilty of an offence. for his leave1 and reprove him for that offence.'\n2. At that time the Khabbaggiya Bhikkhus, when asked for leave, were not willing to give leave (to Bhikkhus who were going to reprove them for an offence).\n'I prescribe, O Bhikkhus, that you inhibit the Pav\u00e2ran\u00e2 of a Bhikkhu who does not give leave. And you ought to inhibit it, O Bhikkhus, in this way: Let (a Bhikkhu) say on the day of Pav\u00e2ran\u00e2, on the fourteenth or on the fifteenth day (of the half month), in presence of that person, before the assembled Samgha: \"Let the Samgha, reverend Sirs, hear me. Such and such a person is guilty of an offence; I inhibit his Pav\u00e2ran\u00e2; Pav\u00e2ran\u00e2 must not be held in his presence.\" Thus his Pav\u00e2ran\u00e2 is inhibited.'\n3, At that time the Khabbagiya Bhikkhus, who thought: 'Otherwise good Bhikkhus might inhibit our Pav\u00e2ran\u00e2,' themselves inhibited beforehand, without object and reason, the Pav\u00e2ran\u00e2 of pure Bhikkhus who had committed no offence, and they also inhibited the Pav\u00e2ran\u00e2 of Bhikkhus who had already performed their Pav\u00e2ran\u00e2.\n'Let no one, O Bhikkhus, inhibit, without object and reason, the Pav\u00e2ran\u00e2 of pure Bhikkhus who have committed no offence. He who does, commits a dukkata offence. And further, O Bhikkhus, let no p. 342 one inhibit the Pav\u00e2ran\u00e2 of Bhikkhus who have already performed their Pav\u00e2ran\u00e2. He who does, commits a dukkata offence.\n4. 'And thus, O Bhikkhus, (you may discern whether) the Pav\u00e2ran\u00e2 is (duly) inhibited or not inhibited.\n'In what cases is the Pav\u00e2ran\u00e2, O Bhikkhus, not inhibited? When Pav\u00e2ran\u00e2, O Bhikkhus, is pronounced, dedared, and finished with the threefold formula, and if (a Bhikkhu then) inhibits the Pav\u00e2ran\u00e2 (of another Bhikkhu), the Pav\u00e2ran\u00e2 is not inhibited. When Pav\u00e2ran\u00e2, O Bhikkhus, is pronounced, declared, and finished with the twofold formula, with the onefold formula, by common declaration of all Bhikkhus who have kept Vassa together, and if (a Bhikkhu then) inhibits, (&c., as before). In these cases, O Bhikkhus, the Pav\u00e2ran\u00e2 is not inhibited.\n5. 'And in what cases, O Bhikkhus, is the Pav\u00e2ran\u00e2 inhibited? When Pav\u00e2ran\u00e2, O Bhikkhus, is pronounced, declared, but not finished1 with the threefold formula, and if (a Bhikkhu then) inhibits the Pav\u00e2ran\u00e2 (of another Bhikkhu), the Pav\u00e2ran\u00e2 is inhibited, (&c.2). In these cases, O Bhikkhus, the Pav\u00e2ran\u00e2 is inhibited.\n6. 'In case, O Bhikkhus, one Bhikkhu, on the day of Pav\u00e2ran\u00e2, inhibits the Pav\u00e2ran\u00e2 of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: \"This venerable p. 343 brother is not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood, he is ignorant, unlearned, unable to give explanation when he is questioned,\" (let them say to him): \"Nay, friend, let not quarrel arise, nor strife, nor discord, nor dispute,\" and having thus put him to silence, let the Samgha hold Pav\u00e2ran\u00e2.\n7-9. 'In case; O Bhikkhus, &c.1\n10. 'In case, O Bhikkhus, one Bhikkhu on the day of Pav\u00e2ran\u00e2 inhibits the Pav\u00e2ran\u00e2 of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: \"This venerable brother is of a pure conduct in his deeds and in his words and with regard to his means of livelihood, he is clever, learned, and able to give explanation when he is questioned,\" let them say to him: \"If you inhibit, friend, the Pav\u00e2ran\u00e2 of this Bhikkhu, on what account do you inhibit it, on account of a moral transgression, or on account of a transgression against the rules of conduct or on account of heresy?\"\n11. ' If he replies: \"I inhibit it on account of a moral transgression, I inhibit it on account of a transgression against the rules of conduct. I inhibit it on account of heresy,\" let them say to him: \"Well, do you know, Sir, what a moral transgression is, what a transgression against the rules of conduct is, what heresy is?\" If he replies. \"I p. 344 know, friends, what a moral transgression is, &c.,\" let them say to him: \"And what is, friend, a moral transgression, &c.?\"\n12. 'If he replies: \"The four p\u00e2r\u00e2gika offences and the thirteen samgh\u00e2disesa offences are the moral transgressions; thullakkaya offences, p\u00e2kittiya offences, p\u00e2tidesan\u00eeya offences, dukkata offences, and wicked language are the transgressions against the rules of conduct; false doctrine and . . . . doctrine1 are heresy,\" let them say to him: \"If you inhibit, friend, the Pav\u00e2ran\u00e2 of this Bhikkhu, do you inhibit it on account of what you have seen, or of what you have heard, or of what you suspect?\"\n13. 'If he replies: \"I inhibit it on account of what I have seen, or on account of what I have heard, or on account of what I suspect,\" let them say to him: \"If you inhibit, friend, the Pav\u00e2ran\u00e2 of this Bhikkhu on account of what you have seen, what have you seen? What is it that you have seen? When have you seen it? Where have you seen it? Have you seen him committing a p\u00e2r\u00e2gika offence? Have you seen him committing a samgh\u00e2disesa offence? Have you seen him committing a thullakka ya offence, a p\u00e2kittiya offence, a p\u00e2tidesan\u00eeya offence, a dukkata offence, or making himself guilty of wicked language? And where were you? And where was this Bhikkhu? And what did you do? And what did this Bhikkhu do?\"\n14. 'If he then replies: \"I do not inhibit, friends, the Pav\u00e2ran\u00e2 of this Bhikkhu on account of what I have seen, but I inhibit it on account of what I have heard,\" let them say to him: \"If you inhibit, friend, the Pav\u00e2ran\u00e2 of this Bhikkhu on account of what you have heard, what have you heard? What is it that you have heard? When have you heard it? Where have you heard it? Have you heard that he has committed a p\u00e2r\u00e2gika offence, (&c., down to) or that he has made himself guilty of wicked language? Have you heard it from a Bhikkhu? Have you heard it from a Bhikkhun\u00ee? Have you heard it from a sikkham\u00e2n\u00e2, from a s\u00e2manera, from a s\u00e2maner\u00ee, from an up\u00e2saka, from an up\u00e2sik\u00e2, from kings, from royal officers, from Titthiyas, from Titthiya disciples?\"\n15. 'If he then replies: \"I do not inhibit, friends, the Pav\u00e2ran\u00e2 of this Bhikkhu on account of what I have heard, but I inhibit it on account of what I suspect,\" let them say to him: \"If you inhibit, friend, the Pav\u00e2ran\u00e2 of this Bhikkhu on account of what you suspect, what do you suspect? What is it that you suspect? When do you suspect it? Where do you suspect it? Do you suspect that he has committed a p\u00e2r\u00e2gika offence, (&c., down to) wicked language? Does your suspicion come from what you have heard from a Bhikkhu, (&c., down to) from Titthiya disciples?\"\n16. 'If he then replies: \"I do not inhibit. friends, the Pav\u00e2ran\u00e2 of this Bhikkhu on account of what I suspect; I do not know the reason why I inhibit the Pav\u00e2ran\u00e2 of this Bhikkhu,\" and if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is not able p. 346 to convince tbeir minds, you are right in saying that in such case the Bhikkhu who has been reproved is blameless. But if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is able to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blamable.\n17. 'If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that be has charged him unfoundedly with a p\u00e2r\u00e2gika offence, let the Samgha enter upon the samgh\u00e2disesa proceedings1 (against the accuser) and then hold Pav\u00e2ran\u00e2.\n'If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a samgh\u00e2disesa offence, let the Samgha treat (the accuser) according to the law2 and then hold Pav\u00e2ran\u00e2.\n'If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a thullakkaya offence, or with a p\u00e2kittiya offence, or with a p\u00e2tidesan\u00eeya offence, or with a dukkata offence, or with having used wicked language, let the Samgha treat (the accuser) according to the law3 and then hold Pav\u00e2ran\u00e2.\n18. 'If that Bhikkhu, O Bhikkhus, who has been reproved, admits that be has committed a p\u00e2r\u00e2gika offence, let the Samgha expel him and then bold Pav\u00e2ran\u00e2.\n'If that Bhikkhu, &c., admits that be has committed p. 347 a samgh\u00e2disesa offence, let the Samgha enter upon the samgh\u00e2disesa proceedings (against him) and then hold Pav\u00e2ran\u00e2.\n'If that Bhikkhu, &c., admits that he has committed a thullakkaya offence, or a p\u00e2kittiya offence, . . . . (&c., down to) . . . . wicked language, let the Samgha treat him according to the law and then hold Pav\u00e2ran\u00e2.\n19. 'In case, O Bhikkhus, a Bhikkhu on the day of Pav\u00e2ran\u00e2 is guilty of a thullakkaya offence. Some Bhikkhus believe that it is a thullakkaya offence, other Bhikkhus believe that it is a samgh\u00e2disesa offence. In that case, O Bhikkhus, let those Bhikkhus who take it for a thullakkaya offence, take that Bhikkhu, O Bhikkhus, aside, treat him according to the law, go back to the Samgha, and say: \"The offence, friends, which this Bhikkhu has committed, he has atoned for according to the law. If the Samgha is ready, let the Samgha hold Pav\u00e2ran\u00e2.\n20. 'In case, O Bhikkhus, a Bhikkhu on the day of Pav\u00e2ran\u00e2 is guilty of a thullakkaya offence. Some Bhikkhus believe that it is a thullakkaya offence, other Bhikkhus believe that it is a p\u00e2kittiya offence. Some Bhikkhus believe that it is a thullakkaya offence, other Bhikkhus believe that it is a p\u00e2tidesan\u00eeya offence; a thullakkaya offence; a dukkata offence; a thullakkaya offence, an offence by wicked language. In that case (&c., as in \u00a7 19, down to the end).\n21, 22. 'In case, O Bhikkhus, a Bhikkhu on the day of Pav\u00e2ran\u00e2 is guilty of a p\u00e2kittiya offence, of a p\u00e2tidesan\u00eeya offence, or a dukkata offence, of an offence by wicked language. Some Bhikkhus believe p. 348 that it is an offence by wicked language, other Bhikkhus believe that it is a samgh\u00e2disesa offence, &c. Some Bhikkhus believe that it is an offence by wicked language, other Bhikkhus believe that it is a dukkata offence. In that case, O Bhikkhus, let those Bhikkhus who take it for an offence by wicked language, take that Bhikkhu, O Bhikkhus, aside (&c., see \u00a7 19).\n23. 'If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pav\u00e2ran\u00e2: \"Let the Samgha, reverend Sirs, hear me. Here this deed is known (to me), but not the (guilty) person. If the Samgha is ready, let the Samgha hold Pav\u00e2ran\u00e2 excluding this deed,\" (the Bhikkhus) ought to reply: \"The Blessed One, friend, has prescribed that they who hold Pav\u00e2ran\u00e2, ought to be pure. If a deed is known, but not the (guilty) person, report it (to us) now.\"\n24. 'If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pav\u00e2ran\u00e2: \"Let the Samgha, reverend Sirs, hear me. Here a person is known (to me as guilty), but not his deed. If the Samgha is ready, let the Samgha hold Pav\u00e2ran\u00e2 excluding this person,\" (the Bhikkhus) ought to reply: \"The Blessed One, friend, has prescribed that they who hold Pav\u00e2ran\u00e2, ought to be complete. If a person is known to you (as guilty), but not his deed, report it (to us) now.\"\n25. 'If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pav\u00e2ran\u00e2: \"Let the Samgha, reverend Sirs, hear me. Here a deed is known (to me) as well as the (guilty) person. If the Samgha is ready, let the Samgha hold Pav\u00e2ran\u00e2 excluding this deed and this person,\" (the p. 349 Bhikkhus) ought to reply: \"The Blessed One, friend, has prescribed that they who hold Pav\u00e2ran\u00e2, ought to be pure as well as complete. If the deed and the (guilty) person are known to you, report it (to us) now.\"\n26. 'If, O Bhikkhus, a deed becomes known before the Pav\u00e2ran\u00e2, and the (guilty) person afterwards (i.e. after the Pav\u00e2ran\u00e2), it is right to bring it forward (then)1.\n'If, O Bhikkhus, the (guilty) person becomes known before the Pav\u00e2ran\u00e2, and his deed afterwards, it is right to bring it forward (then).\n'If, O Bhikkhus, the deed as well as the (guilty) person becomes known before the Pav\u00e2ran\u00e2, and if (a Bhikkhu) raises up that matter again after the Pav\u00e2ran\u00e2, he makes himsef guilty of a p\u00e2kittiya offence for raising up (a matter that has been settled)2.'\n1. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. In their neighbourhood other Bhikkhus, litigious, contentious, quarrelsome, disputatious persons, who used to raise questions before the Samgha, entered upon Vassa with the intention of inhibiting, on the Pav\u00e2ran\u00e2 day, the Pav\u00e2ran\u00e2 of those Bhikkhus when p. 350 they should have finished their Vassa residence. Now those Bhikkhus heard: 'In our neighbourhood other Bhikkhus, &c. Well, what are we to do?'\n2. 'In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, enter upon Vassa in a certain district. In their neighbourhood other Bhikkhus, . . . . (&c., \u00a7 1). I prescribe, O Bhikkhus, that those Bhikkhus hold Uposatha twice or thrice on the fourteenth day (of the half-month)1 in order that they may be able to hold Pav\u00e2ran\u00e2 before those (other) Bhikkhus. If those litigious, contentious, . . . . (&c., \u00a7 1) Bhikkhus approach that district, let the resident Bhikkhus, O Bhikkhus, quickly assemble and hold Pav\u00e2ran\u00e2; having held Pav\u00e2ran\u00e2, let them say to them: \"We have held our Pav\u00e2ran\u00e2, friends; do you do, Sirs, as you think fit.\"\n3. 'If those litigious, . . . . (&c., \u00a7 1) Bhikkhus come to that residence unexpectedly, let the resident Bhikkhus, O Bhikkhus, prepare seats (for them), get water for the washing of their feet, foot-stools, and towels2, then let them go to meet them, take their bowls and their robes, and offer them (water) to drink; having thus looked after those Bhikkhus, let them go outside the boundary and hold Pav\u00e2ran\u00e2; having held Pav\u00e2ran\u00e2, let p. 351 them say: \"We have held our Pav\u00e2ran\u00e2, friends, do you do, Sirs, as you think fit.\"\n4. 'If they succeed in tbis way, well and good; if they do not succeed, let a learned, competent, resident Bhikkhu proclaim the following \u00f1atti before the resident Bhikkhus: \"Let the resident Bhikkhus hear me, Sirs. If you are ready, Sirs, let us now bold Uposatha and recite the P\u00e2timokkha, and let us hold Pav\u00e2ran\u00e2 on the next new-moon day.\" If, O Bhikkhus, the litigious, . . . . (&c., \u00a7 1) Bhikkhus say to those Bhikkhus: \"Well, friends, hold Pav\u00e2ran\u00e2 with us now,\" let them reply: \"You are not masters, friends, of our Pav\u00e2ran\u00e2; we will not hold Pav\u00e2ran\u00e2 now.\"\n5. 'If, O Bhikkhus, those litigious, (&c., \u00a7 1) Bhikkhus stay there till that new-moon day, let a learned, competent, resident Bhikkhu, . . . .1\n6. 'If, O Bhikkhus, those litigious, . . . . (&c., \u00a7 1) Bhikkhus stay there still till that full-moon day, those Bhikkhus, O Bhikkhus, ought to hold Pav\u00e2ran\u00e2 all of them, no matter whether they like it or not, on the next full-moon day, on the day of the komud\u00ee k\u00e2tum\u00e2sin\u00ee2.\n7. 'If those Bhikkhus, O Bhikkhus, hold Pav\u00e2ran\u00e2, and a sick Bhikkhu inhibits the Pav\u00e2ran\u00e2 of a healthy Bhikkhu, let them say (to the inhibiting Bhikkhu): \"You are sick, Sir, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until you have recovered; p. 352 having recovered, you may reprove him, if you like.\" If they speak to him thus, and he reproves (that Bhikkhu) notwithstanding, he makes himself guilty of the p\u00e2kittiya offence of disregard1.\n8. 'If those Bhikkhus, O Bhikkhus, hold Pav\u00e2ran\u00e2, and a healthy Bhikkhu inhibits the Pav\u00e2ran\u00e2 of a sick Bhikkhu, let them say (to the inhibiting Bhikkhu): \"This Bhikkhu is sick, friend, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until this Bhikkhu has recovered; when he has recovered you may reprove him, if you like.\" If they speak to him thus, . . . . (&c., as in \u00a7 7).\n9. 'If those Bhikkhus, O Bhikkhus, hold Pav\u00e2ran\u00e2, and a sick Bhikkhu inhibits the Pav\u00e2ran\u00e2 of another sick Bhikkhu, let them say (to the inhibiting Bhikkhu): \"You are sick, Sirs, and the \"Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until you have recovered; when he has recovered2 you may reprove him, if you like.\" If they speak to him thus, . . . . (&c., as in \u00a7 7).\n10. 'If those Bhikkhus, O Bhikkhus, hold Pav\u00e2ran\u00e2, and a healthy Bhikkhu inhibits the Pav\u00e2ran\u00e2 of another healthy Bhikkhu, let the Samgha question and examine them both and treat them according to the law, and then hold Pav\u00e2ran\u00e2.'\n1. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. These Bhikkhus, living in unity, and concord, and without quarrel, had found a comfortable place to dwell in. Now those Bhikkhus thought: 'Living in unity, &c., we have found a comfortable place to dwell in. If we hold Pav\u00e2ran\u00e2 now, (other Bhikkhus) might come on a journey, having held their Pav\u00e2ran\u00e2, (and might occupy this place); thus we should lose this place which is comfortable to dwell in. Well, what are we to do?'\n2. 'In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, have entered upon Vassa in a certain district. These Bhikkhus, . . . . (&c., \u00a7 1).\n'If these Bhikkhus think: \"Living in unity, . . . . (&c., \u00a7 1, down to:) thus we should lose this place which is comfortable to dwell in,\" I allow, O Bhikkhus, these Bhikkhus to agree upon pav\u00e2ran\u00e2samgaha1.\n3. 'And you ought, O Bhikkhus, to agree upon it in this way: Let them all assemble together. When p. 354 they have assembled, let a leamed, competent Bhikkhu proclaim the following \u00f1atti before the Samgha: \"Let the Samgha, reverend Sirs, hear me.\nLiving in unity, . . . . (&c., \u00a7 1, down to:) thus we should lose this place which is comfortable to dwell in. If the Samgha is ready, let the Samgha agree upon pav\u00e2ran\u00e2samgaha; let it now hold Uposatha and recite the P\u00e2timokkha, and let the Samgha hold Pav\u00e2ran\u00e2 on the next komud\u00ee k\u00e2tum\u00e2sin\u00ee day. This is the \u00f1atti.\"\n4. '\"Let the Samgha, &c.1\"\n5. 'If, O Bhikkhus, after those Bhikkhus have agreed upon pav\u00e2ran\u00e2samgaha, a Bhikkhu should say: \"I wish, friends, to go on my travels through the country; I have a business in the country,\" let them reply to him: \"Good, friend, hold Pav\u00e2ran\u00e2; and go.\" If that Bhikkhu, O Bhikkhus, when holding Pav\u00e2ran\u00e2 inhibits the Pav\u00e2ran\u00e2 of another Bhikkhu, let (that other Bhikkhu) say to him: \"You are not master of my Pav\u00e2ran\u00e2, friend; I will not hold Pav\u00e2ran\u00e2 now.\"\n'If, O Bhikkhus, when that Bhikkhu holds Pav\u00e2ran\u00e2, another Bhikkhu inhibits his Pav\u00e2ran\u00e2, let the Samgha question and examine them both and treat them according to the law.\n6. 'If that Bhikkhu, O Bhikkhus, has finished that business in the country and comes back to that district before the clay of komud\u00ee k\u00e2tum\u00e2sin\u00ee, and if a Bhikkhu, O Bhikkhus, when the Bhikkhus hold Pav\u00e2ran\u00e2, inhibits the Pav\u00e2ran\u00e2 of that Bhikkhu (who has been absent), let him say (to the p. 355 inhibiting Bhikkhu): \"You are not master of my Pav\u00e2ran\u00e2, friend; I have held my Pav\u00e2ran\u00e2.\"\n'If, O Bhikkhus, when the Bhikkhus hold Pav\u00e2ran\u00e2, this Bhikkhu inhibits the Pav\u00e2ran\u00e2 of another Bhikkhu, let the Samgha question and examine them both and treat them according to the law, and then hold Pav\u00e2ran\u00e2.'\nEnd of the Pav\u00e2ran\u00e2-Khandhaka.\n1 See the note on I, 6, 11.\n1 We are not quite sure of the meaning of the compounds hattha-vik\u00e2reha and hattha-vitanghakena. Buddhaghosa says merely hatthavilanghaken\u00e2 'ti hatthukkhepakena.\n2 For this whole passage, compare Kullavagga VIII, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of Vassa, and especially at the end of it, for which time Buddha, on this occasion, prescribes the Pav\u00e2ran\u00e2 ceremony.\n1 Literally, invite each other; i.e. every Bhikkhu present invites his companions to tell him if they believe him guilty of an offence, having seen that offence, or having heard of it, or suspecting it.\n1 I.e. I invite the Samgha to charge me with any offence they think me guilty of, which they have seen, or heard of, or which they suspect.\n2 As in the preceding sentence, except that the younger Bhikkhus do not address the Samgha,' 'Friends,' but, 'Reverend Sirs.'\n1 Comp. II, 14, 1, and the note on II, 34, 1.\n2 This passage is exactly identical with II, 14. 2. 3, replacing 'Uposatha service' by 'Pav\u00e2ran\u00e2 service.'\n3 This passage is a repetition of II, 22, 2-4, the words, 'Hold Uposatha,' 'Declare the P\u00e2risuddhi,' &c., being replaced respectively by 'Hold Pav\u00e2ran\u00e2,' 'Declare the Pav\u00e2ran\u00e2,' &c.\n1 See II, 23.\n2 Comp. the finishing clause of II, 23.\n3 This is a repetition of II, 24, but instead of 'Uposatha' and 'P\u00e2risuddhi' read 'Pav\u00e2ran\u00e2.'\n4 As a general rule five Bhikkhus were sufficient to form the quorum; but for the performance of several among the official acts of the Order the presence of more than five members was required; see IX, 4, 1 seq.\n5 See IX, 4, 1.\n1 See chap. 3, \u00a7 3. Compare II, chap. 22, and chap. 26, \u00a7 10.\n1 See chap. 16, \u00a7 1.\n1 The following paragraphs and chapters exactly follow the course indicated by II, 28-35. The alterations to be made are obvious and sufficiently indicated by \u00a7\u00a7 1-3; instead of, 'Let them proclaim their P\u00e2risuddhi ' (II, 28, 4, &c.), read here, 'Let them pronounce their Pav\u00e2ran\u00e2.'\n1 See II, 36, 1-3.\n2 Comp. II, 36, 4, with the note.\n3 See, for instance, the cases in chap. 17. Buddhaghosa's explanation is different; he says: 'Concord among the Samgha js to be understood of such cases as that of Kosamb\u00ee,' It is said in the account of the schism of Kosamb\u00ee that, if concord has been re-established, the reconciled parties hold Uposatha together (X, 5, 14; comp. II, 36, 4); Buddhaghosa apparently extends this to holding Pav\u00e2ran\u00e2 also.\n1 This means apparently that the Bhikkhus were not obliged to pronounce the formula of Pav\u00e2ran\u00e2 (chap. 1, 14) thrice, but twice or once respectively.\n1 Comp. II, 16, 1.\n1 Correct in the P\u00e2li text pariyosit\u00e2ya into apariyosit\u00e2ya.\n2 The paragraph is repeated with the phrases, 'With the twofold formula,' 'with the onefold formula,' and 'by common declaration of all the Bhikkhus who have kept Vassa together,' respectively, instead of 'with the threefold formula.'\n1 As in \u00a7 6. But instead of 'Not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood,' read respectively, 'Of a pure conduct in his deeds, but not in his words, nor as regards his means of livelihood' (\u00a7 7); 'Of a pure conduct in his deeds and in his words, but not with regard to his means of livelihood' (\u00a7 8); 'Of a pure conduct in his deeds and in his words and with regard to his means of livelihood' (\u00a7 9).\n1 The meaning of antagg\u00e2hik\u00e2 ditthi (Sanskrit \u00e2ntargrahik\u00e2 drishti? \u00e2ntagrahik\u00e2 drishti?) is unknown to us; Buddhaghosa gives no explanation. Perhaps it may mean doctrine partly false and partly correct (eclectic).\n1 See the 5th Samgh\u00e2disesa rule.\n2 See the 76th P\u00e2kittiya rule.\n3 According to Buddhaghosa, the Bhikkhu who brings such an unfounded charge against a fellow Bhikkhu, is guilty of a dukkata offence.\n1 'Because it had not been possible to decide the matter at the Pav\u00e2ran\u00e2 ' (Buddhaghosa).\n2 See the 63rd P\u00e2kittiya rule.\n1 In this way, when the inimical Bhikkhus are arriving about the time of Pav\u00e2ran\u00e2, the resident Bhikkhus count the day which is the thirteenth or fourteenth to the other Bhikkhus, as the fifteenth, and thus they are enabled to finish their Pav\u00e2ran\u00e2 before they can be prevented.\n2 See I, 6, 11.\n1 As in \u00a7 4, down to the end of the paragraph; instead of, 'On the next new-moon day,' it is to be read here, 'On the next full-moon day.'\n2 See the note on III, 14, 11.\n1 See the 54th P\u00e2kittiya rule.\n2 Probably we should read in the P\u00e2li text, '\u00e2rogo \u00e2rogam \u00e2kankham\u00e2no kodessas\u00eeti.' Then the translation would be: 'When you have recovered and he has recovered, &c.'\n1 Literally this word means, we believe, 'Keeping back one's own Pav\u00e2ran\u00e2,' Buddhaghosa says: 'When the decree of pav\u00e2ran\u00e2samgaha has been issued, the Bhikkhus (who have issued it) ought to live as in the rainy season. Incoming Bhikkhus are not allowed to take possession of their places of rest. On the other side, they ought not to interrupt their Vassa residence.'\n1 Here follows the usual formula of a \u00f1attidutiya kamma as in Book ll, chap. 6. Comp. the note on Book I, chap. 28, \u00a7 3.","title":"Vinaya Texts, Part I (SBE 13) - Mah\u00e2vagga - Fourth...","type":"page"}