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2. The Chapter on Uposatha 68. Permission for Assembly 132. At that time the Buddha, the Blessed One, was staying at Rājagaha, on Vulture Peak mountain. Now at that time wandering ascetics of other sects would assemble on the fourteenth, fifteenth, and eighth day of the fortnight, and teach the Dhamma. People would approach them to listen to the Dhamma. They gained affection for the wandering ascetics of other sects, they gained faith, the wandering ascetics of other sects gained a following. Then to King Seniya Bimbisāra of Magadha, who was alone in seclusion, this thought arose in his mind: “Now wandering ascetics of other sects assemble on the fourteenth, fifteenth, and eighth day of the fortnight, and teach the Dhamma. People approach them to listen to the Dhamma. They gain affection for the wandering ascetics of other sects, they gained faith, the wandering ascetics of other sects gained a following. What if the venerable ones also were to assemble on the fourteenth, fifteenth, and eighth day of the fortnight?” Then King Seniya Bimbisāra of Magadha approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. As he sat to one side, King Seniya Bimbisāra of Magadha said to the Blessed One: “Here, venerable sir, as I was alone in seclusion, this thought arose in my mind: ‘Now wandering ascetics of other sects assemble on the fourteenth, fifteenth, and eighth day of the fortnight, and teach the Dhamma. People approach them to listen to the Dhamma. They gain affection for the wandering ascetics of other sects, they gain faith, the wandering ascetics of other sects gain a following. What if the venerable ones also were to assemble on the fourteenth, fifteenth, and eighth day of the fortnight?’ It would be good, venerable sir, if the venerable ones also were to assemble on the fourteenth, fifteenth, and eighth day of the fortnight.” Then the Blessed One addressed King Seniya Bimbisāra of Magadha with a talk on Dhamma he instructed, he encouraged, he inspired, he gladdened. Then King Seniya Bimbisāra of Magadha, instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on Dhamma, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then the Blessed One, on account of this incident, on account of this matter, gave a talk on Dhamma and addressed the bhikkhus: "I allow, bhikkhus, to assemble on the fourteenth, the fifteenth, and the eighth day of the fortnight." At that time, the bhikkhus, allowed by the Blessed One to assemble on the fourteenth, the fifteenth, and the eighth day of the fortnight, assembled on the fourteenth, the fifteenth, and the eighth day of the fortnight and sat in silence. People approached them to listen to Dhamma. They complained, they grumbled, they criticized: "How can these Sakyan recluses, having assembled on the fourteenth, the fifteenth, and the eighth day of the fortnight, sit in silence, just like dumb pigs? Surely, when assembled, Dhamma should be spoken!" The bhikkhus heard those people complaining, grumbling, criticizing. Then those bhikkhus reported this matter to the Blessed One... ...Then the Blessed One, on account of this incident, on account of this matter, gave a talk on Dhamma and addressed the bhikkhus: "I allow, bhikkhus, to assemble on the fourteenth, the fifteenth, and the eighth day of the fortnight and to speak Dhamma." 69. Permission for the Recitation of the Pātimokkha 133. Then, while the Blessed One was in seclusion, having retired, this thought arose in his mind: "What if I were to allow them to recite the Pātimokkha of the training rules I have laid down for the bhikkhus? That would be their Uposatha ceremony." Then the Blessed One, having risen from seclusion in the evening, on account of this incident, on account of this matter, gave a talk on Dhamma and addressed the bhikkhus: "Here, bhikkhus, while I was in seclusion, p As he was secluded, such a thought arose in his mind: ‘What if I were to allow the monks to recite the Pātimokkha, the training rules I have laid down for them? That would be their Uposatha ceremony.’ Monks, I allow the Pātimokkha to be recited. And, monks, it should be recited thus: A competent and capable monk should inform the Saṅgha – 134. ‘‘May the Saṅgha, venerable sirs, hear me. If it is agreeable to the Saṅgha, the Saṅgha should hold the Uposatha, and recite the Pātimokkha. What is the Saṅgha's preliminary duty? Venerable ones, declare your purity. I shall recite the Pātimokkha. Let all who are present listen carefully and pay attention. If anyone has an offense, let him declare it. If there is no offense, silence should be maintained. By your silence, venerable ones, I shall know that you are pure. Just as a reply is given to one who is questioned individually, even so, for an assembly of this kind, it is announced a third time. But if a monk, being reminded a third time, remembers an existing offense and does not declare it, it is a deliberate lie. And venerable ones, a deliberate lie has been declared by the Blessed One to be an obstructive thing. Therefore, a monk who remembers an offense, and desires purity, should declare the existing offense; for when declared, it is comfortable for him.’’ 135. Pātimokkha: this is the beginning, this is the mouth, this is the chief of wholesome states. Therefore it is called Pātimokkha. Venerable ones: this is a dear word, this is a respectful word, this is a word of reverence and esteem, 'venerable ones'. I shall recite: I shall tell, I shall teach, I shall make known, I shall establish, I shall disclose, I shall analyze, I shall make clear, I shall proclaim. That: is called Pātimokkha. All who are present: as many as are in that assembly, elders, new monks, and middle monks, these are called 'all who are present'. Listen carefully: making it a bone (i.e., making it firm, paying close attention) and mind... having made it so, with all one's mind, we bring it to mind. We pay attention, with a concentrated mind, with an undistracted mind, with an unscattered mind, we listen. "Whoever has an offense," whether an elder, or a novice, or a middle-aged monk, or an offense of any one of the five groups of offenses, or an offense of any one of the seven groups of offenses. "He should reveal it," he should declare it, he should disclose it, he should make it manifest, he should make it known, in the midst of the Sangha, or in the midst of a group, or to a single person. "An offense that is not present" is either one not committed, or one committed and from which one has risen. "One should remain silent," one should assent, one should not speak. "I shall know that they are pure," I shall understand, I shall comprehend. "Just as there is a reply to one questioned individually," just as one person questioned by another would reply, in the same way, that assembly should understand, "He is asking me." "Such an assembly" is called an assembly of bhikkhus. "It has been announced a third time," it has been announced once, it has been announced a second time, it has been announced a third time. "Knowing," understanding, comprehending. "An offense that is present" is either one committed, or one committed and from which one has not risen. "He should not reveal it," he should not declare it, he should not disclose it, he should not make it manifest, he should not make it known, in the midst of the Sangha, or in the midst of a group, or to a single person. "There is for intentional false speech." What is there for intentional false speech? There is a dukkata (minor offense). "It is an obstructive dhamma declared by the Blessed One." Obstructive to what? Obstructive to the attainment of the first jhana, obstructive to the attainment of the second jhana, obstructive to the attainment of the third jhana, obstructive to the attainment of the fourth jhana, obstructive to the attainment of jhanas, of deliverances, of concentrations, of attainments, of renunciations, of escapes, of seclusions, of wholesome dhammas. "Therefore," for that reason. "By one who knows," by one who understands, by one who comprehends. "By one desiring purity," by one wishing to rise, by one wishing to be purified. For one desiring welfare. There is an offense committed, or having committed it, one has not risen from it. It should be revealed, it should be revealed in the midst of the Sangha, or in the midst of a group, or to a single person. For him, when revealed, it is conducive. Conducive to what? Conducive to the attainment of the first jhana, conducive to the attainment of the second jhana, conducive to the attainment of the third jhana, conducive to the attainment of the fourth jhana, conducive to the attainment of jhanas, liberations, concentrations, attainments, renunciations, escapes, seclusions, wholesome states. 136. Now at that time the bhikkhus – "The recitation of the Pātimokkha has been permitted by the Blessed One" – recited the Pātimokkha daily. They reported this matter to the Blessed One. "Bhikkhus, the Pātimokkha should not be recited daily. Whoever recites it, commits an offense of wrong-doing. I allow, bhikkhus, that the Pātimokkha be recited on the Uposatha day." Now at that time the bhikkhus – "The recitation of the Pātimokkha on the Uposatha day has been permitted by the Blessed One" – recited the Pātimokkha three times a fortnight, on the fourteenth, the fifteenth, and the eighth day of the fortnight. They reported this matter to the Blessed One. "Bhikkhus, the Pātimokkha should not be recited three times a fortnight. Whoever recites it, commits an offense of wrong-doing. I allow, bhikkhus, that the Pātimokkha be recited once a fortnight, on the fourteenth or the fifteenth." Now at that time the group-of-six bhikkhus recited the Pātimokkha according to their own assemblies, each in their own assembly. They reported this matter to the Blessed One.