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"To order a new bhikkhu" here means one who is able to learn should be ordered, not a fool. Story of the permission for learning the counting of fortnights, etc. 156. "What is the ordinal, venerable sir?" here, "katimī" is the ordinal of "how many." "In due time" means early; the meaning is "in the morning." 158. "At whatever time he remembers": here, it is permissible to announce even in the evening, "Today is Uposatha, prepare yourselves." 159. "By the elder bhikkhu, to order a new bhikkhu": here, even if one is doing some work, or is always alone, or is one who carries a burden, or is one of the reciters, Dhamma-preachers, etc., he should not upo He should be ordered to sweep the assembly hall; the rest should be ordered in turn. If the one ordered does not get a broom, even for a short time, he should make a branch suitable and sweep with it. If he cannot get even that, it is considered suitable. 160. In the matter of ordering to arrange seats, he should be ordered in the manner stated. And if there are no seats in the Uposatha hall, the one ordered should bring them from the Sangha's dwelling and arrange them, and then bring them back. If there are no seats, it is permissible to arrange mats or woven strips. If there are no woven strips, he should make branches suitable and arrange them. If he cannot find someone to make them suitable, it is considered suitable. 161. In the matter of making a lamp, he should be ordered in the manner stated. And the one ordering should say: "In such and such a place there is oil or a wick or a lamp, take that and make it." If there is no oil, etc., they should be sought. If, after seeking, he cannot find them, it is considered suitable. Moreover, a fire should be lit in a pot. Story of the traveler, etc. 163. He should be welcomed, meaning, "Good, venerable sir, you have come. Here alms food is easy to get, there are curries and sauces. Dwell without weariness," thus he should be welcomed with kind words. He should be helped by doing so again and again. He should be pleased by making him give the reply, "Yes, I will dwell." Or, he should be welcomed and helped with the four requisites. He should be pleased with kind words, meaning, he should be spoken to pleasantly. He should be served with powders, etc. The offense is a dukkata: if the entire Sangha does not do it, it is a dukkata for all. Here, neither elders nor young ones are exempt; all should serve in turn. The one who does not serve in his turn commits an offense. However, the sweeping of the elders' cells, the giving of tooth-sticks, etc., should not be accepted by them. Even so, the great elders should come for attendance morning and evening. Knowing their coming, the attendance of the great elders should be first. where he should go. If he has attendant monks, it should be said: "I have attendants, you may dwell without much concern." But if he has no attendants, and in that same monastery one or two conscientious monks say: "We will do what needs to be done for the elder, the rest may dwell at ease," there is no offense for anyone. That monastery should be gone to for the purpose of performing Uposatha every half-month. And that is in the season of good weather. What should be done in the rainy season is shown by the phrase: "Fools, the ignorant, dwell for the rains," and so on. There, monks, those monks should not dwell for the rains in that monastery without the reciter of the Pātimokkha from the previous period, they should not enter the rains retreat. If he who has entered the rains retreat departs, or falls away, or dies, it is permissible to dwell for the latter part if there is another. If there is no other, they should go elsewhere. For those who do not go, there is a dukkaṭa offense. But if the one for the latter part departs, or falls away, or dies, they should dwell for two months. The Discourse on Giving Purity 164. "Makes known with the body" means he makes known, informs, the giving of purity with any limb or minor limb. But if he is able to utter speech, he makes known with speech. If he is able to do both, with body and speech. "The Uposatha should be performed by the Sangha going there" means if there are many such sick monks, the Sangha should stand in a row and all should be brought within arm's reach. If they are far apart, and the Sangha is not sufficient, the Uposatha should not be performed that day. But the Uposatha should not be performed by a group (vagga) of the Sangha. "Departs from there" means without coming to the midst of the Sangha, he goes somewhere from that very spot. "A novice declares" means he declares thus: "I am a novice." Or he reports the actual state of being a novice, or afterwards he stands in the status of a novice; this is the meaning. This method applies everywhere. "One who has reached the Sangha departs" means having gathered for the Uposatha at the very last boundary. Having reached the arm's length of four bhikkhus, he departs. This rule applies everywhere. And here, the purity brought by one for many is indeed brought. If, however, he, seeing another bhikkhu on the way, gives the purity of those from whom he took purity, and his own, then only his purity comes. The other is called "cat-chain purity." That does not come. "Having slept, he does not announce" means he comes and sleeps, and does not announce, "Purity was given by so-and-so." Regarding "no offense for the one who brought the purity," if he intentionally does not announce, he incurs a dukkaṭa, but the purity is still considered brought. If he does not announce unintentionally, there is no offense for him, and the Uposatha is considered performed for both. The Story of Giving Consent 165. In giving consent, the decision is similar to what is stated for giving purity. Regarding "one giving purity should also give consent," if he gives only purity and not consent, the Uposatha is performed. But any other act the Saṅgha performs is not performed. If he gives only consent and not purity, the Uposatha and the act of the Bhikkhu-Saṅgha are both performed, but the Uposatha of the one giving consent is not performed. Even if some bhikkhu comes after having resolved on Uposatha by a river or a boundary, he is not allowed to remain saying, "My Uposatha is done." Unity or consent must be given. 167. "He remembers the Uposatha and does not remember" means sometimes he remembers, sometimes he does not remember. "There is one who never remembers" means for him who absolutely never remembers, there is no need to give permission. Even if he does not come, he does not invalidate the act. The Story of the Saṅgha's Uposatha, etc. 168. "Having swept that place" means having swept that place; the accusative case is for the purpose of use. "Drinking water, eating food," etc., is for a clear meaning. Why was this said? To show the preliminary duties of the Uposatha, etc. Therefore, the Commentators said: "A broom and a lamp, And water with a seat; These are for the Uposatha, Preliminary duties." is called.” Thus, these four are called “preliminary preparations.” “Purity of intention, declaration of the season, counting of bhikkhus, and admonition; These are called the preliminary duties of the Uposatha. Thus, these five, to be done after the preliminary preparations, are called “preliminary duties.” “The Uposatha, and as many bhikkhus as are fit for the act, And no common offenses are found; And no objectionable persons are present therein, Is called ‘fit for the act’.” Thus, these four are called “fit for the act.” “With them” means that the Uposatha should be performed with those who have arrived, after having done these preliminary preparations and so on. Regarding “Today is my Uposatha,” if it is the fifteenth day, it is permissible to resolve, “Today is my Uposatha, the fifteenth day.” The same method applies to the fourteenth day. Method of Confession of Offenses 169. It should be understood that what the Blessed One has laid down, “The Uposatha should not be performed by one who is guilty of an offense,” is laid down by the statement beginning “If one has an offense,” and by the declaration of giving purity, and by the declaration of the purity Uposatha. Regarding “such and such an offense,” the name of one of the offenses, such as a grave offense, should be taken, and it should be said, “a grave offense, an offense of expiation.” Regarding “I confess that,” it is well said even if it is stated as “I confess that before you (plural), I confess that before you (singular).” And regarding “Do you see?” it should be said, “Do you see, friend, that offense? Do you see, venerable sirs, that offense?” And regarding “Yes, I see,” it is well said even if it is stated as “Yes, venerable sir, I see; yes, friend, I see.” Regarding “You should restrain yourself in the future,” if the person is an elder, it should be said, “You should restrain yourselves in the future.” When this is said, it should be replied, “Good, we will restrain ourselves well.” Regarding “when he is free from doubt,” if he is not free from doubt, it is permissible to confess by first stating the matter, as stated in the Andhaka Commentary. Here is the method of confession: if, when the sun is obscured by clouds, “ "Is it time or not?" doubtfully he eats. That bhikkhu should say: "Venerable sir, I ate doubtfully." If it is time, "I have incurred many offenses of wrong-doing." If it is not, "I have incurred many offenses of expiation." Thus having declared the case, he should say: "Venerable sir, the many offenses of wrong-doing or expiation that I have incurred in that case, I confess them before you." This is the method for all offenses. "Not, bhikkhus, a similar offense" In this, when two people incur an offense due to a similar matter, such as eating at the wrong time, such a case, similar in matter, is called "similar." However, it is permissible to confess an offense incurred due to eating at the wrong time