English
Here, in the second and subsequent sections, if a danger arises before completion, that too should be made known by merely stating it. But if the introduction (Nidāna) recitation is not completed, there is no such thing as making it known by merely stating it. Even in the Pavāraṇā ceremony, if there is danger, it is permissible to perform the Pavāraṇā with two utterances, one utterance, or same-seniority. Here (Mahāva. Aṭṭha. 234), even when proposing the motion, it should be said: "If it is agreeable to the Saṅgha, may the Saṅgha perform the two-utterance Pavāraṇā." For the one-utterance, it should be said: "May it perform the one-utterance Pavāraṇā." And for the same-seniority, it should be said: "May it perform the same-seniority Pavāraṇā." And here, many of the same seniority are able to perform Pavāraṇā together. But if this all-inclusive motion is proposed: "May the Saṅgha, Venerable Sirs, listen to me. Today is the Pavāraṇā, the fifteenth day. If it is agreeable to the Saṅgha, may the Saṅgha perform Pavāraṇā." then it is permissible to perform the Pavāraṇā with three utterances, two utterances, and one utterance, but the same-seniority is not permissible. But if "May it perform the three-utterance Pavāraṇā" is said, only the three-utterance is permissible, other is not permissible. If "May it perform the two-utterance Pavāraṇā" is said, the two-utterance and the three-utterance are permissible, but the one-utterance and the same-seniority are not permissible. But if "May it perform the one-utterance Pavāraṇā" is said, the one-utterance, two-utterance, and three-utterance are permissible, only the same-seniority is not permissible. If "Same-seniority" is said, all... is proper. 175. By whom then should the Pātimokkha be recited? According to the saying, “I allow, monks, the Pātimokkha by the elder,” the Pātimokkha should be recited by an elder, or by a younger one, according to the saying, “I allow, monks, that bhikkhu who is skilled and capable there, the Pātimokkha is dependent on him.” And here, although the Pātimokkha is allowed for a skilled younger one, yet here this is the intention: if the elder does not have five, or four, or three recitations of the Pātimokkha, but two are unbroken and clearly memorized, the Pātimokkha is dependent on the elder. But if he cannot make even that much clear, it is dependent on the skilled bhikkhu. Therefore, one should recite it oneself, or another should be invited. According to the saying, “Monks, the Pātimokkha should not be recited by one uninvited in the midst of the Saṅgha; whoever recites it, there is an offense of wrong-doing,” the Pātimokkha should not be recited by one uninvited. Not only the Pātimokkha, but also the Dhamma should not be spoken, according to the saying, “Monks, the Dhamma should not be spoken by one uninvited in the midst of the Saṅgha; whoever speaks it, there is an offense of wrong-doing.” And here, the invitation is dependent on the Dhamma-inviter approved by the Saṅgha, or dependent on the Saṅgha-elder. Therefore, in the absence of a Dhamma-inviter, one may speak after asking the Saṅgha-elder, or when requested by him. And if there are many Dhamma-speakers in the monastery, the Saṅgha-elder should speak in turn. When told, “Speak the Dhamma, give the gift of Dhamma,” the Dhamma should be spoken in all three ways. But when told, “Recite,” one may only recite. When told, “Narrate,” one may only narrate. When told, “Chant a melodic recitation,” one may only chant a melodic recitation. And the Saṅgha-elder, sitting on a higher seat, may not request. If there is both a preceptor and a co-resident, And the preceptor, seated on a high seat, says, "Recite!" Having undertaken the recitation, it should be recited. If there are young bhikkhus there, it should be said, "I recite for them." If in the monastery the Elder of the Saṅgha makes only his own dependents recite, and does not invite others who are sweet speakers, he should be told by others: "Venerable sir, let us make so-and-so recite." If he says, "Make them recite," or is silent, it is permissible to make them recite. But if he obstructs, they should not be made to recite. But if the listening to Dhamma was begun when the Elder of the Saṅgha had not yet arrived, there is no need to ask permission again when he returns, having set it aside. But one who speaks after putting it aside should speak after asking permission, or without putting it aside. For one who is speaking, even if he returns, the same rule applies. Even in a talk given while seated, the Elder of the Saṅgha is the master. Therefore, he himself should speak, or another bhikkhu should be told, "Speak!" But not by one seated on a higher seat. However, it is permissible to say to laypeople, "Recite!" Laypeople ask a bhikkhu whom they know. He should speak even after asking the Elder. If the Elder of the Saṅgha, when asked, "Venerable sir, these people are asking a question," says, "Speak!" or is silent, it is permissible to speak. Even in the house, for expressions of appreciation and so on, the same rule applies. If the Elder of the Saṅgha permits, "You may speak in the monastery or in the house without asking me," it becomes permissible, and it is allowed to speak everywhere. Even one who is reciting should ask the Elder. If, having asked one, another comes while one is reciting, there is no need to ask again. Even if it comes to one who has set it aside, saying, "I will rest," one who starts again should ask. For one who is reciting, having begun when the Elder of the Saṅgha had not yet arrived, the same rule applies. If one Elder of the Saṅgha permits, "Recite as you wish without asking me," it is permissible to recite as one wishes. But if another comes, that one should be asked. having cut it off, it should be recited. But in a monastery where all the bhikkhus are foolish, ignorant, and do not know how to recite the Pātimokkha, what should be done there? Those bhikkhus should send one bhikkhu quickly to a nearby dwelling, saying: "Go, friend, and learn the Pātimokkha, either in brief or in detail, and come back." If this can be obtained, that is good. If it cannot be obtained, all those bhikkhus should go to that dwelling where such bhikkhus are, for the purpose of performing the Uposatha, every half-month; for those who do not go, there is a dukkata. This is only in the dry season; but in the rainy season, one should not enter the rains retreat without a reciter of the Pātimokkha for the first half. If that one departs, or goes astray, or dies during the rains retreat, it is permissible to reside for the second half if there is another; if there is no other, one should go elsewhere; for those who do not go, there is a dukkata. But if that one departs, or goes astray, or dies during the second half, one should reside for two months. But where those foolish and ignorant bhikkhus reside, if some bhikkhu comes there who is learned, well-versed in the scriptures, a master of the Dhamma, a master of the Vinaya, a master of the Mātika, wise, skilled, intelligent, modest, scrupulous, and desirous of training, those bhikkhus should welcome that bhikkhu, support him, flatter him, and attend to him with powder, clay, tooth-sticks, and water for the mouth. If they do not welcome him, support him, flatter him, or attend to him with powder, clay, tooth-sticks, and water for the mouth, there is a dukkata for all. Here, neither elders nor young ones are exempt; all should attend to him in turn. For one who does not attend when it is his turn, there is an offense. But that one should not accept the sweeping of the enclosure, the giving of tooth-sticks, and so on, from the great elders; even so, the great elders should come for attendance morning and evening; but that one, knowing of their coming, should go to attend the great elders first. If his companions Monks have attendants, "I have attendants, you should dwell without much concern," this should be said. Or if he has no companions, in that same monastery, one or two monks, endowed with good conduct, say, "We will do what is to be done for the elder, let the rest dwell at ease," there is no offense for anyone. 176. "Whoever has an offense, he should reveal it," from this initial statement, the Uposatha should not be performed by one who has an offense. Therefore, on that Uposatha day, one who remembers an offense should confess it. And when confessing, approaching a monk, arranging the upper robe over one shoulder, sitting in a squatting position, raising the joined hands in salutation, he should say this: "Friend, I have fallen into such-and-such an offense, I confess it." If he is junior, "Venerable sir, I" should be said. But this "I confess it" is well said even if spoken according to one's own suitability as "I confess it at your feet," or "I confess it in your presence." The receiver also, according to his own suitability, should say, "Venerable sir, do you see that offense?" or "Friend, do you see that offense?" Then the confessor should say, "Yes, friend, I see it," or "Yes, venerable sir, I see it." Then the receiver should say, "Venerable sir, may you restrain yourself in the future," or "Friend, may you restrain yourself in the future." When this is said, the confessor should say, "Good, very well, friend, I will restrain myself," or "Good, very well, venerable sir, I will restrain myself." If he is doubtful about an offense, approaching a monk, arranging the upper robe over one shoulder, sitting in a squatting position, raising the joined hands in salutation, he should say this: "Friend, I am doubtful about such-and-such an offense. When I am no longer doubtful, then I will rectify that offense." Having said this, the Uposatha should be performed, the Pātimokkha should be heard, and the Uposatha should not be interrupted on that account. "Monks, a similar offense should not be confessed. Whoever confesses it, there is an offense of wrong-doing."