1. Any purity that needs to be announced.

There ‘Pāṭimokkha’ (means) the virtue of the training rules. ‘For one who keeps watch and guards it, it frees and releases him from the sufferings of the realms of deprivation, etc.’: pāṭimokkha.

‘In the Pāṭimokkha’: the Pāṭimokkha (means) over-release, heightened virtue, or ‘He keeps watch over1 the various kinds of bias and (it) releases him from and dangers of unfortunate births—whoever keeps watch over it, it releases him,’ (so) it is called ‘Pāṭimokkha’.

1. pāti: ‘he watches / keeps’.

‘He doesn’t know the Pāṭimokkha’: He doesn’t know the two lists.

1: This shows that ekaggacittā, sometimes translated as ‘one-pointedness of mind’, doesn’t preclude hearing sounds or thinking (as in yoniso manasikāra.)

1. The five classes of offense are the pārājikas, saṅghādisesas, aniyatas, nisaggiya pācittiyas, and pācittiyas. The seven classes include the pāṭīdesaniyas and sekhiyas.

1. Note: the yassa from above (yassa siyā āpatti) seems to be implied here, as a kind of lamp figure, giving ‘one without offense’ rather than ‘there is no offense’.

“The more senior monks gather first.” In this case, if the elders don’t come first, an (offense of) wrong-doing.

1. A Thai calculation puts seven abbhantaras at 98 meters; a Sri Lankan calculation, at 80.

“To be authorized having set aside a buffer zone”: In this case, if the territory of a previously built dwelling/monastery hasn’t been determined, the immediate area around the territory should be set aside. If it has been determined, then from the outermost point, a buffer zone of one cubit should be set aside. In the Kurundi it says that a span is allowable, and in the Mahāpaccari, four finger-breadths. But if one tree is a marker for two territories, when it grows it will cause a mixing of territories, so that shouldn’t be done.

1. The Savaras were an indigenous tribe. A place called Savara is mentioned in the Milindapañhā, said to be inhabited by caṇḍalas, or outcastes, which is how indigenous tribes probably would have been classified in the Vedic caste system. The Commentary to this passage explains savara as ‘forest people’.

“Entrusted to the senior monk”: The meaning is: dependent on the senior monk, possessed by the senior monk. There is also the reading, therādheyyaṁ. Thus the senior monk should recite himself or request another. The method of requesting here is in the manner already stated in the (section on the) Dhamma-request.

The eleventh recitation section, on wanderers of other sects, is finished.

1. Above, there was the case of monks getting back late from almsround and coming late to the Pāṭimokkha, meaning they were performing the Uposatha in the late morning. Here they are performing it either before dawn or after sunset. This shows that in the Buddha’s time, different monasteries already performed the Uposatha at different times.

1. Apparently this means that the preceptors find out they’re going and ask them first.

1. This sounds like four kinds of insane person. But the passage below shows that the first kind remembers part of the time and comes part of the time, and the second never remembers and never comes. In each of the above sentences, The Buddha is referring to the first and then the second kind of insane person.

1. This is the first kind of insane person. For some reason, the Canon doesn’t discuss the second kind, but the Commentary has this:

‘There is the insane person who doesn’t remember at all.’ For one who absolutely never remembers, there is no duty to give him the authorization. Even if he doesn’t come, the transaction isn’t affected.

1. This passage indicates that the monks were already referring to each other in line with seniority in formal situations. Apparently the Buddha’s injunction at DN 16 was meant to cover informal conversation as well.

1. This means that as of the day of the Uposatha, he hadn’t made amends, not that he necessarily committed the offense on that day.

1. In other words, they all committed the same offense, though not necessarily together.

The Recitation Section on Codanāvatthu is finished.

“There were other resident monks who hadn’t come”: Having gone to the village or to the wilderness on some business or other, they come to the place the monks are sitting.

The Set of Fifteen Non-offenses is Finished.

“They know”: Standing on a mountain or plateau, they see them—having entered or entering the territory.

1. Here the Sri Lankan BJE switches to te jānanti: They know. The following section continues with te jānanti and the rest of the vaggāvaggasaññīpannarasakaṁ section is elided.

The Set of Fifteen on Factional (Uposathas) Perceived as Factional is finished.

The Set of Fifteen in the Case of Doubt is finished.

Just as one overcome by desire is called “affected by desire”, in the same way, “affected by anxiety” should be understood to mean, “having concluded the preliminary parts, at the moment of performing (the Uposatha), they are overcome by anxiety over not recognizing a perception of what is not allowable with regard to what is not allowable.”

The Set of Fifteen Done Affected by Anxiety is finished.

The Set of Fifteen Done Aiming as Schism is finished.

The Twenty-five Triplets are finished.

1. The PTS edition gives the case where they do know, see, or hear as the example, but in Horner’s translation there is a note that it means to include the case of not knowing, etc., as well.

1. In other words, they have calculated the date of the Uposatha differently. [Mv.IV.13.1]

1. This phrase, dātabbā sāmaggī, is not explained anywhere in the Canon or Commentaries. Perhaps it is a remnant of a procedure that was later abandoned.

“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: no offense1.

1. Apparently they assume that they are of the same affiliation. If they had assumed that they were of a different affiliation, they would have incurred dukkaṭas.

1. This case corresponds to sections 96, 97, and 98, above, where the monks are acting out of ignorance of the Vinaya, laziness, or some motivation other than aiming at schism.

“They don’t resolve their differences”: They are unable to crush or overcome [or: conquer, vanquish] the state of being of a separate affiliation. The meaning is that they can’t get them to relinquish that view.

“The state of being of a separate affiliation”: a 1 state of being of a separate affiliation based on theory [or: belief, doctrine, view]. It is said of the overcoming of their state of being of a separate affiliation based on theory, “They can’t get them to relinquish that view.”

1. This is the kind of separate affitiation that can be overcome by discussion. [BMC]

1. Here, the monks are already of the same affiliation, so abhivitarati has a slightly different meaning: that they clear up the misunderstanding.

“A residence with monks”: In whatever residence there are monks able to perform the Uposatha, one should not go, without having performed the Uposatha, from that residence to where one can’t return within the day.

The Uposatha Khandhaka is finished.

The third recitation section (is finished).

In this khandhaka there are eighty-six cases.

may they gather, quietly,

Dhamma, secluded, the Pāṭimokkha

daily at that time, only once.

unity and Maddakucchi,

a territory, large, with a river,

on (the premises), two, and small.

an area where one is

not apart (from one’s robes);

in authorizing, the territory first;

in revoking, the territory after.

in a river, an ocean, a lake,

a water-splashing; they overlapped,

and even subsumed them.

Savaras, and without (reason),

Dhamma, Vinaya; they threatened them,

again, Vinaya and threats.

protesting a non-Dhamma (transaction),

four or five, others can voice (an opinion),

intentionally, or in making an effort.

at Codanāvatthu they didn’t know;

several of them didn’t know;

immediately, they didn’t go.

to announce it; he didn’t remember to;

dirty, a seat, a lamp,

distant places, another who was learned.

purity, a transaction, relatives,

Gagga, four, three, two, one,

an offense, in common, he remembered it.

they didn’t know, one who is learned,

more, equal, fewer,

and when the assembly has not gotten up.

they knew; they were in doubt,

“It’s allowable or…” they were anxious,

knowing, seeing, and they heard.

fourth- or fifteenth, and again,

the first day, the fifteenth,

traces, affiliations, both.

a non-Uposatha day

unless for Saṅgha-unification.

These summaries are analyzed

for clarifying the cases.