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that is, "having thought in mind, makes known by any means, such as by hand gestures." "Saṅgho nappahotīti" means "the Saṅgha is unable," that is, "is unable to stand in a row without leaving an arm's length between any two." "The other is called 'cat-chain purity'." Here some say: "A cat-chain is tied, being useful only inside the house. Just as it does not go anywhere, so too, that [purity] does not go [anywhere]." "Otherwise, the epithet would be meaningless." Others, however, say: "Just as many people tie their own chains to the neck of one cat, and when that cat goes, the chains go because they are tied, but they do not go when another cat goes because they are not tied to it. Even so, for this bhikkhu, many 'wish-purity' [votes], like chains, are given. That [purity] goes when that bhikkhu goes, being tied to him like a chain, but not to another, because it is not tied." All of this should not be accepted as essential. This, however, is the essence here: Just as by a chain... The first circle reaches the second circle, not the third. Similarly, this too, given by the giver of purity to whom it was given, does not go elsewhere. Because it is like a chain, it is called a "cat-chain." The mention of "cat-chain" here should be understood as merely an indication of any chains whatsoever. Explanation of the Discourse on Giving Consent 165. Instead of saying, "There are duties for the Sangha," due to a reversal of words, it is said, "duty." There is no act of giving consent for it. "He must be brought within arm's reach," is stated in the knot-sections. Explanation of the Discourse on Sangha Uposatha and So Forth 168. That which must be done before the assembly of the Sangha is called a preliminary act (pubbakaraṇa). That which must be done after the preliminary act, but before the Uposatha ceremony, is called a preliminary duty (pubbakicca). Both of these, because they must be done before the Uposatha ceremony, are sometimes referred to simply as "preliminary duty," as in "What is the Sangha's preliminary duty?" and so on. Uposatha is one of the three Uposatha days. When it is present, this Uposatha ceremony of the Sangha is called "appropriate," not when it is absent. As it is said, "And, bhikkhus, the Uposatha should not be performed on a non-Uposatha day." "As many bhikkhus as are appropriate for the act" means as many bhikkhus as are fit, suitable, and proper for that Uposatha ceremony, with the final limit being four bhikkhus who are in a normal state, and they, without leaving arm's reach, are standing within one boundary. "And there are no similar offenses" here refers to when the entire Sangha commits a minor offense with a similar basis, such as eating at the wrong time. Such offenses are called "offenses with a similar basis." When these are absent, even if dissimilar offenses are present, it is still appropriate. "And there are no individuals to be avoided in it" means that lay people are not present, according to the saying, "Bhikkhus, not with a lay assembly." "Bhikkhus, the Pātimokkha should not be recited in an assembly where bhikkhunīs are seated," and so on. Indeed. 183) The twenty-one individuals who are to be avoided are: a nun who has been spoken of in the manner, a female trainee, a novice, a female novice, one who has renounced the training, one who has fallen into the ultimate offense, one who has been suspended for not seeing an offense, one who has been suspended for not making amends for an offense, one who has been suspended for not renouncing a wicked view, a eunuch, one who has lived by theft, one who has joined a sect, an animal, a matricide, a parricide, an arahant-killer, a defiler of nuns, a schismatic, one who has caused blood to flow, and one who is of both sexes. These twenty-one individuals are to be avoided by keeping them outside arm's reach. If the Saṅgha performs the Uposatha in the presence of the three types of suspended individuals, it incurs a Pācittiya offense; for the rest, a Dukkaṭa. Here, "an animal" refers to one whose ordination is forbidden; "sectarians" are included with householders. These too are to be avoided. Thus, it should be understood that the "fit for the occasion" is comprised of these four factors. "Today is my Uposatha, the fifteenth day" – the word "pi" (also) indicates that it is permissible to say "Today is my Uposatha" in the same way as it appears in the Pāli. However, in the Mātikaṭṭhakathā (Kaṅkhā. aṭṭha. nidānavanṇanā) it is stated: "It should be said, 'Today is my Uposatha, the fourteenth day' or 'the fifteenth day,' and then 'I resolve'." The commentary on the Saṅgha Uposatha and so forth is concluded. Commentary on the Method of Making Amends for Offenses 169. Now, it is said, "Monks, one who has an offense should not perform the Uposatha; if one does, it is an offense of Dukkaṭa." In this way, a separate offense is not seen to be laid down for one who performs the Uposatha while having an offense. Therefore, why did the Blessed One say, "One who has an offense should not perform the Uposatha," which was laid down by him? He says, "If one has an offense... (etc.)... it should be understood that it is laid down." Although a separate offense is not seen to be laid down, the intention is that by saying, "If one has an offense, one should reveal it," and so forth, it is in effect laid down. And by the laying down of the declaration of purity, it is understood that "one who has an offense should not even declare purity..." "should be given" is thus indicated. For one who has an offense is not entitled to say: "I give purity," "Bring me purity," "Announce purity for me." Therefore, by one giving purity, first, an existing offense should be declared: "Friends, I am doubtful about such-and-such an offense. When I am free from doubt, then I will rectify that offense." Having said this, the Uposatha should be observed. By the rule "The Pātimokkha should be heard," as long as one is not free from doubt, one cannot receive a similar offense (confession), but for other acts, one is considered pure. "And that it should be declared again after becoming free from doubt" is neither in the Pāli (text) nor in the commentaries. But if declared, there is no fault. "Here too, the same method applies to 'I will rectify it after rising from this (state)'" is stated in the glosses. Just as the entire Saṅgha, having incurred a similar offense, can observe the Uposatha by establishing a motion: "May the Saṅgha, Venerable Sirs, hear me... (etc.)... will rectify it," similarly, with three (monks), by establishing a group motion: "May the Venerable Ones hear me, these bhikkhus have incurred a similar offense. When they see another bhikkhu who is pure and without offense, then they will rectify that offense in his presence," and with two (monks), by announcing to each other, it is permissible to observe the Uposatha. Even with one (monk), by making the intention: "I will rectify it after obtaining purity," it is permissible to observe it, so they say. The commentary on the method of rectifying offenses is finished. Commentary on the discourse showing signs, etc. 179. "Ācārasaṇṭhāna" (behavioral stability) means ācārasaṇṭhiti (stability of conduct). That by which something is done or revealed is ākāra (mode/aspect). That which makes the hidden known or understood is liṅga (sign/mark). That by which things are measured, delimited, or known is nimitta (mark/omen). That by which things are pointed out or referred to is uddesa (designation/instruction). "This is ours" (amhākaṃ idaṃ) means unknown, not understood, i.e., aññātaka (unknown). And that, in essence, belongs to others, so it says "belonging to others." 180. "Nānāsaṃvāsakabhāva" (state of different communion) means laddhinānāsaṃvāsakabhāva (state of different communion in views). The overcoming of that (state) is the overcoming of their views... regarding 'jjāpana', he says "the meaning is 'they do not make one abandon that view'." Commentary on the discourse concerning what should and should not be gone to. 181. For the purpose of resolving the Uposatha, neither a boundary nor a river should be gone to, having given up the weighty recitation of the Pātimokkha, it is said because the lighter one should not be done. Even by a forest-dwelling monk, by a solitary forest-dwelling monk, or where there are not enough monks for a Saṅgha, by one dwelling in such a forest. Having performed the Uposatha there, one should go, it is said because the Saṅgha-Uposatha does not take place in his dwelling place. Uposatha hindrance means one's own Uposatha hindrance. Commentary on the discourse indicating persons to be avoided. 183. The measure is merely going within arm's reach, whether nuns etc. are standing or sitting, the meaning is that merely going within their arm's reach is the measure of the offense, therefore, even within the same boundary, it is permissible to perform the Uposatha after making them abandon arm's reach. The rest here is clear. The commentary on the Uposatha chapter is finished. 3. The Chapter on the Rains Retreat. Commentary on the discourse allowing the Rains Retreat. 184. In the Chapter on the Rains Retreat, the word 'idha' is merely a particle, because even the indication of place is impossible, it is said because no other meaning is understood. "On the day after it has gone" - by this it shows that it is an external compound with a non-co-referential scope. 'Aparajjū' means the day after the full moon of Āsāḷhī, the meaning is the first day. 'Assā' means of the full moon of Āsāḷhī. Commentary on the discourse concerning the prohibition of wandering during the Rains, etc. 185. Either by going without regard, or by causing the dawn to rise elsewhere, an offense should be understood. Here, by going without regard, an offense should be understood when transgressing the precincts. By going with regard,