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Thus, it should be understood that the proper time is included with these four factors. By "The Sangha should perform the Uposatha," the other three Uposathas, namely, Uposatha in the Sangha, Uposatha in a group, and Uposatha by an individual, which are thus stated as three Uposathas according to the agent, among these, the other two are rejected, and only the Uposatha in the Sangha is explained. By "should recite the Pātimokkha," the other three Uposathas, namely, recitation of the Sutta, Uposatha of purification, and Uposatha of determination, which are thus stated as three Uposathas according to the manner of performance, among these, the other two are rejected, and only the recitation of the Sutta is explained. Recitation of the Sutta is called recitation of the Pātimokkha. It is twofold: recitation of the Pātimokkha of admonition and recitation of the Pātimokkha of command. Therein, "Patience is the highest austerity, endurance..." "Not doing any evil..." "Not reviling, not harming..." The three verses stated in this manner, beginning with these, are called the Pātimokkha of admonition. Only Buddhas recite it, not disciples. That which is stated in the manner beginning with "May the Sangha hear me, venerable sirs," is called the Pātimokkha of command. Only disciples recite it, not Buddhas. And this is what is intended by "Pātimokkha" in this context. As for the other two Uposathas, the Uposatha of purification is twofold, by declaring to others and by declaring to one another. Therein, that which is performed in the presence of others is also twofold, by performing in the presence of those who have invited and those who have not invited. Therein, in the presence of those who have invited for the great invitation, whether one has entered the latter part of the rainy season or not entered, or has broken the rainy season retreat; and in the presence of those who have invited for the four-month period, whether one has entered the former part of the rainy season or not entered, or has broken the rainy season retreat, it should be done by giving bodily harmony and saying three times, "I am pure, venerable sirs, may you hold me as 'pure'," except for And on the day of Pavāraṇā, or at another time, when the Pātimokkha has been recited by the resident monks, whether the assembly has not risen, or some have risen, or all have risen, those others who arrive, whether equal or fewer, by them, their purity should be declared to those monks in the manner stated. Now, that which is done by way of mutual declaration, that is of two kinds, depending on whether a motion is established or not established. There, in an abode where three monks dwell, when they are assembled on the Uposatha day, by one monk, having said: "Let the venerable ones listen to me, today is the fourteenth Uposatha" or "the fifteenth," and having established the motion: "When it is suitable for the venerable ones, we shall perform the Uposatha of purity mutually," by the elder monk, having arranged his upper robe over one shoulder, having squatted and raised his joined hands, he should say three times: "I am pure, friends, hold me as 'pure'." The others, having said "Venerable sir," should say likewise. Thus, it is to be done after establishing a motion. But where two monks dwell, there, without establishing a motion, purity should be declared in the manner stated. This is the Uposatha of Purity. If, however, there is only one monk, having performed all preliminary duties and knowing that others will not come, having said: "Today is my fourteenth Uposatha" or "fifteenth," he should say: "I resolve." This is the Uposatha of Resolution. Thus, there are three Uposathas to be understood according to the manner of performance. Thus, nine Uposathas have been explained. Among these, according to the day, it is the fifteenth; according to the doer, it is the Saṅgha Uposatha; according to the manner of performance, it is the recitation of the Sutta. Thus, the Uposatha endowed with these three characteristics is to be understood as designated here. While that is proceeding, having not performed the Uposatha, on that Uposatha day, to another place without monks, or to an abode with monks of different communion, or to an abode without monks, or to a place without an abode, for dwelling, except by the Saṅgha, except in between... Going to give it, there is a dukkaṭa offense. What are the preliminary duties of the Saṅgha? When it is said, "The Saṅgha should perform the Uposatha," in connection with the performance of the Uposatha by the Saṅgha, that which is stated in the Pāḷi, "Monks, I allow the sweeping of the Uposatha hall," and so on, and in the commentaries: "A broom and a lamp, water and a seat; These are called the 'preliminary actions' of the Uposatha. "Declaration of consent and purity, recitation of the Pātimokkha, counting of monks, and admonition; These are called the 'preliminary duties' of the Uposatha." Thus, nine kinds of preliminary duties are shown by these two names. It asks, "What has been done?" For it is not proper to perform the Uposatha without doing them. Therefore, the Uposatha hall must be swept by a non-sick monk who has been ordered by the elder. Drinking water and food water must be prepared. Seats must be arranged. A lamp must be lit. If he does not do so, he incurs a dukkaṭa offense. The elder, too, knowing what is appropriate, should give the order. Regarding "declaration of consent and purity," in the Saṅgha assembled for the Uposatha, one who has performed the Uposatha outside and then comes to the assembly place, without giving bodily presence, should give his consent. And whoever is sick or engaged in a task, he too, giving his purity, should also give his consent. How should it be given? To one monk, the meaning of "I give my consent, take my consent, announce my consent" should be conveyed by body, or by speech, or by both. Thus, consent is given. However, for a sick person or one engaged in a task who has not performed the Uposatha, purity must be given. How should it be given? To one monk, the meaning of "I give my purity, take my purity, announce my purity" should be conveyed by body, or by speech, or by both. Thus, purity is given. But when giving that, consent must also be given. For it has been said by the Blessed One The Blessed One said: "I allow, monks, on that Uposatha day, one who gives purity to also give consent, if there is a duty for the Sangha." Here, the giving of purity completes the Uposatha observance for the Sangha and for oneself, but not other Sangha duties. The giving of consent completes the Uposatha observance and other duties for the Sangha, but one's own Uposatha is not done. Therefore, one who gives purity should also give consent. It is permissible for one person to bring the consent for purity mentioned before, or this consent-purity, for many. But if that person on the way sees another monk and gives the consent or purity that was taken for them and for himself, that comes to him. But the other, which is called "cat-chain consent-purity," does not come. Therefore, one must go to the assembly place and announce it oneself. If one intentionally does not announce it, one incurs a dukkaṭa offense. But consent-purity is considered to have arrived as soon as one comes within arm's reach. "Declaration of the season" is the announcement of the seasons, such as: "So much of the winter, etc., has passed, and so much remains." "Counting of monks" is the counting of monks, such as: "So many monks are assembled in the Uposatha hall." Indeed, the Uposatha should be performed only after both of these are done. "Admonition" is the admonition for bhikkhunīs. It is not permissible to perform the Uposatha without announcing the admonition requested by bhikkhunīs. For bhikkhunīs come on the day before Uposatha, saying, "Tomorrow is Uposatha," and ask, "Is this Uposatha the fourteenth or fifteenth?" Then, on the Uposatha day, they come again and say, "The community of bhikkhunīs, venerable sirs, bows at the feet of the community of monks, and requests the approach for admonition. May the community of bhikkhunīs, venerable sirs, receive the approach for admonition." Except for those who are foolish, sick, or traveling, if there is another, even a forest-dweller, he is not allowed to refuse it. Therefore, the one by whom it is received, by him By a nun, at the Uposatha hall, the bhikkhu reciting the Pātimokkha should be addressed thus: "Venerable sir, the community of nuns bows at the feet of the community of bhikkhus, and requests an approach for instruction. May the community of nuns, venerable sir, receive an approach for instruction." The bhikkhu reciting the Pātimokkha should say: "Is there any bhikkhu appointed to instruct the nuns?" If there is any bhikkhu appointed to instruct the nuns, then he should say: "The bhikkhu named so-and-so is appointed to instruct the nuns. Let the community of nuns approach him." If there is none, then he should ask: "Which venerable one is willing to instruct the nuns?" If someone is willing, and he is endowed with eight qualities, having appointed him right there, the one receiving the instruction should be told: "The bhikkhu named so-and-so is appointed to instruct the nuns. Let the community of nuns approach him." But if no one is willing, the bhikkhu reciting the Pātimokkha should say: "There is no bhikkhu appointed to instruct the nuns. Let the community of nuns manage themselves in a seemly manner." By this much, the entire teaching, comprising the three trainings, is announced. That bhikkhu, having assented with "Very well," should inform the nuns on the first day of the month. The community of nuns should also send those nuns, saying: "Go, venerable ones, ask: 'Venerable sir, does the community of nuns receive an approach for instruction?'" Having assented with "Very well, venerable sirs,"