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to one who incurred an offense due to eating what is not left over. And even if this is similar in matter, it is well-confessed if confessed. But for another, the confessor due to the act of confessing, and the receiver due to the act of receiving, both incur an offense of wrong-doing. That is of different matters. Therefore, it is permissible to confess to each other. 170. "A bhikkhu nearby should be spoken to thus." In this, only a similar one should be spoken to. For if spoken to a dissimilar one, quarrels, disputes, schisms in the Sangha, and so on, may arise. Therefore, without speaking to him, "Having risen from here, I will make amends," having made this intention, the Uposatha should be performed. This is stated in the Andhakatthakatha. The Story of the Fifteen Cases of Non-Offense, etc. 172. In the fifteen cases of non-offense: "They did not know" means they did not know whether they had crossed the boundary or were crossing it. "Then other resident bhikkhus come" means they go to a village or forest for some purpose and come to the place where they are seated. "Divided, perceiving themselves as united" means they are divided because they have crossed the boundary; they perceive themselves as united because they do not know that they have crossed the boundary. 173. In the fifteen cases of perceiving divided as united: "They know" means standing on a mountain or a plain, they see those who have crossed the boundary or are crossing it. The fifteen cases of doubt are clear. 175. In the fifteen cases of being remorseful and having done: as overcome by desire one is called "wrought by desire," and thus, even having made a determination beforehand, at the time of action, being overcome by scruple, which is the perception of what is not allowable as not allowable, they are to be known as "wrought by scruple." 176. In the fifteen cases of causing schism: a grave offense is stated due to the strength of unwholesomeness. Discourse on the Repeated Passage for Entering a Boundary 177. In the repeated passage for residents and incoming monks: just as in the previous repeated passage for residents and residents it was said "they do not know, but other residents do," so too, everything is to be understood in the manner of "they do not know, but other incoming monks do," and so on. In the repeated passage for incoming monks and residents, however: just as in the previous repeated passage it came "resident monks assemble," so too, it should be brought as "incoming monks assemble." In the repeated passage for incoming monks and incoming monks, however: it should be combined in both places with reference to incoming monks. 178. "For resident monks it is the fourteenth, for incoming monks it is the fifteenth." Here, those for whom it is the fifteenth are to be understood as having come from outside the district, or as having observed the past Uposatha on the fourteenth. "They should conform to the residents" means that when the residents perform the preliminary duties saying "today is the Uposatha on the fourteenth," they should conform and not object. "They should not be given unwillingly" means they should not be given against their will. Discourse on Showing Signs, etc. 179. "The manner of residents" means the manner of residents. This is the same everywhere. "Manner" means the state of conduct by which it is grasped whether they are complete in their duties or not. "Sign" means that which makes them known as being hidden here and there; the meaning is that it makes them known even when unseen. "Mark" means that which, when seen, makes it known that they are present. "Designation" means that by which they are designated as having such and such requisites; the meaning is that they obtain a description. All of this is a term for well-arranged beds, chairs, etc., and for sounds of footsteps, etc., but it should be combined as appropriate. The same method applies to the manner of incoming monks, etc. There, "unknown" means belonging to others. "The pouring out of water for washing feet" means the pouring out of water from washed feet. Many The singular form should be understood for the plural. Or the reading is "the pouring out of water for washed feet"; the meaning is "the pouring out of water for washing feet." 180. In matters concerning those of different communion, etc. – "The view of being of the same communion" (means) the view "these are of the same communion." "They do not ask" means they do not ask about their doctrine; without asking, having performed duties and counter-duties, they hold the Uposatha together. "They cannot overcome" means they cannot crush or overpower the state of being of different communion; the meaning is they cannot make that view disappear. Story of going and not going (for the Uposatha) 181. "An abode with bhikkhus" (means) an abode where bhikkhus perform Uposatha. From that abode, if one cannot return on the same day, that abode should not be left without performing Uposatha. "Except for the Saṅgha" means without bhikkhus sufficient for a Saṅgha. "Except for an obstacle" means without the ten kinds of obstacles mentioned before. But by the very last definition, if there is an obstacle (even) with oneself as the fourth, it is permissible to go. "A non-abode" means any place like a new workshop, etc. Just as abodes, etc., should not be gone to; similarly, if they perform Uposatha in a monastery, for the purpose of declaring Uposatha, a boundary or a river should not be gone to. If there is any bhikkhu there, it is permissible to go to him. Even abodes where Uposatha has been completed may be gone to; having gone thus, one may also declare (Uposatha). Even a forest-dwelling bhikkhu, on Uposatha day, having gone for alms in the village, should return to his own monastery. If he enters another monastery, he must perform Uposatha there before returning; it is not permissible without doing so. 182. "Which one knows 'I can go today'" (means) which one knows 'I can go there today'; such an abode should be gone to. For by performing Uposatha there with the bhikkhus, no Uposatha obstacle will have been created by this. Story of pointing out persons to be avoided 183. In phrases like "a gathering of bhikkhunīs sitting," etc., approaching within arm's reach is the measure. Except for a gathering that has not risen "In the evening" – this giving of purity for those on probation is not valid from the time the assembly has risen, but it is valid when it has not risen. Therefore it is said: "except when the assembly has not risen." Its characteristic should be taken from the description of giving consent for those on probation in the Bhikkhunī Vibhaṅga. "Not on Uposatha day" means on another day, setting aside these two Uposatha days, the fourteenth and the fifteenth. "Except for the unity of the Saṅgha" means setting aside such a unity of the Saṅgha as is made again in a divided Saṅgha, like that of the Kosambī monks. And then it should be done after saying: "May the Saṅgha, venerable sirs, listen to me. Today is the Uposatha of unity." But those who, having set aside the Uposatha for some small matter, become unified again, by them it should be done on the Uposatha day itself. The description of the Uposatha chapter is finished. 3. The Chapter on Entering the Rains Retreat Discourse on the Permission to Enter the Rains Retreat 184. In the Chapter on Entering the Rains Retreat: "Not laid down" means not permitted or not arranged. "Those monks here" means those monks; the word "here" is merely a particle. "Bringing to destruction" means bringing to ruin. "They will become careless" means they will be heedless and dwell permanently. "Birds" means birds. "To enter the rains in the rainy season" means to enter the rains during the three months called the rainy season. "How many are the entrances to the rains retreat?" means how many are the entrances to the rains. "When the next day has passed" – here, "when the next day has passed" means when the next day has passed; the meaning is, when the next day has elapsed. And in the second method, "when a month has passed" means when a month has passed; its meaning is, when a month has fully elapsed. Therefore, on the day of the first lunar quarter immediately following the full moon of Āsāḷhī, or on the day of the first lunar quarter immediately following the next full moon after the full moon of Āsāḷhī, having prepared the monastery, having provided drinking water and food, having completed all proper duties such as venerating the cetiya, saying "I shall enter the rains retreat for these three months in this monastery," once or twice or thrice... Or, having uttered a word, the Rains Retreat should be entered. Having uttered a word, the Rains Retreat should be entered. Discourse on the rejection of wandering during the Rains, etc. 185-6. "Whoever departs" - here, an offense is to be understood by going without leave or by causing the dawn to rise elsewhere. "Whoever transgresses" - here, offenses are to be understood by the number of monasteries. For if on that day, having entered the precincts of a hundred monasteries, one transgresses, there are a hundred offenses. But if, having transgressed the precincts of a monastery, one returns without entering the precincts of another monastery, there is only one offense. If, due to some obstacle, the former (retreat) was not entered, the latter (retreat) should be entered. "Desiring to postpone the Rains" means desiring to postpone the first month named the Rains, meaning desiring to make it the month of Āsāḷhī again, without making it the month of Sāvaṇa. "In the coming month" means in the coming month. "I allow, monks, to conform to kings" - here, since there is no loss for monks in postponing the Rains, it is allowed to conform. Therefore, in other righteous deeds too, one should conform. But in unrighteous deeds, one should not conform to anyone.