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they should approach that bhikkhu and say thus: "Venerable sir, does the community of nuns receive an approach for instruction?" He should say: "There is no bhikkhu appointed to instruct the nuns. Let the community of nuns manage themselves in a seemly manner." They should assent with "Very well, venerable sirs." This is said with reference to two or three who have come together. But among them, one nun should speak and assent, the others are her companions. But if the community of bhikkhus or the community of bhikkhunis is not complete, or from both sides there is only a group or only an individual. Here is the order of speaking: "Bhikkhunis, venerable sirs, bow at the feet of the community of bhikkhus, and request the approach for instruction. May the bhikkhunis, venerable sirs, receive the approach for instruction." "I, venerable sir, bow at the feet of the community of bhikkhus, and request the approach for instruction. May I, venerable sir, receive the approach for instruction." "The community of bhikkhunis, venerable sirs, bows at the feet of the venerable ones, and requests the approach for instruction. May the community of bhikkhunis, venerable sirs, receive the approach for instruction." "Bhikkhunis, venerable sirs, bow at the feet of the venerable ones, and request the approach for instruction. May the bhikkhunis, venerable sirs, receive the approach for instruction." "I, venerable sirs, bow at the feet of the venerable ones, and request the approach for instruction. May I, venerable sirs, receive the approach for instruction." "The community of bhikkhunis, venerable sir, bows at the feet of the venerable one, and requests the approach for instruction. May the community of bhikkhunis, venerable sir, receive the approach for instruction." "Bhikkhunis, venerable sir, bow at the feet of the venerable one, and request the approach for instruction. May the bhikkhunis, venerable sir, receive the approach for instruction." "I, venerable sir, bow at the feet of the venerable one, and request the approach for instruction. May I, venerable sir, receive the approach for instruction." Then also by that bhikkhu, at the time of Uposatha, this should be said: "Bhikkhunis, venerable sirs, bow at the feet of the community of bhikkhus, and request the approach for instruction. May the bhikkhunis, venerable sirs, receive the approach for instruction." "A bhikkhuni, venerable sir, bows at the feet of the community of bhikkhus, and requests the approach for instruction. May the bhikkhuni, venerable sir, receive the approach for instruction." "The community of bhikkhunis, venerable sirs, bows at the feet of the venerable ones, and requests the approach for instruction, may receive. Bhikkhunis, venerable sirs, bow at the feet of the venerable ones, and request the approach for instruction, may receive. A bhikkhuni, venerable sir, bows at the feet of the venerable ones, and requests the approach for instruction, may receive." May that assembly of bhikkhunis, venerable sir, may those bhikkhunis, venerable sir, may that bhikkhuni obtain the approach for instruction. And in the Uposatha hall, by the reciter of the Pātimokkha, or by the one who lays down the motion, or by another bhikkhu, if there is an approved bhikkhu, in the former manner, it should be said: “Let that assembly of bhikkhunis, let those bhikkhunis, let that bhikkhuni approach.” If there is not, it should be said: “Let the assembly of bhikkhunis, let the bhikkhunis, let the bhikkhuni accomplish it with a pleasing one.” The recipient of the instruction, on the first day of the fortnight, having brought that back, should say it in the same way. This is the brief decision here. Thus, the Uposatha should be performed only after announcing the instruction requested by the bhikkhunis. Therefore it is said: “The purity of consent, the announcement of the season, the counting of bhikkhus, and the instruction; these are called the ‘preliminary duties’ of the Uposatha.” “Venerables, announce your purity” means announce your state of purity. “I shall recite the Pātimokkha” is the reason-statement for the announcement of purity. For, by the saying: “And, bhikkhus, the Pātimokkha should not be listened to by one with an offense; whoever listens incurs an offense of wrong-doing,” it is not proper for the impure to listen to the Pātimokkha. Therefore it is said: “Venerables, announce your purity, I shall recite the Pātimokkha.” Here it might be said: “Since it is said: ‘Let the Saṅgha perform the Uposatha, let it recite the Pātimokkha,’ here too it should be said: ‘It will recite the Pātimokkha,’ for then the former and latter would connect.” It is said: This is merely a matter of wording, it does not connect. But in terms of characteristic, it is consistent. The characteristic here is: by the unity of the Saṅgha, by the unity of the group, by the recitation of an individual, the Pātimokkha is recited for the Saṅgha. Therefore, “I shall recite the Pātimokkha” is what should be said here. “Let all of us, being present, listen well and pay attention” means to the Pātimokkha. . All are present, that is, all the elders, the new ones, and the middlings of that assembly. We will listen well, having made it a matter of concern, having fixed it in mind, we will attend with all our minds through the ear-door. We will fix it in mind, having become one-pointed in thought, we will place it in our minds. And here, although it is said, "I will recite the Pātimokkha," it seems appropriate to say, "Listen, fix it in mind," but it does not accord with "The Saṅgha should perform the Uposatha." For this performance of the Uposatha belongs to the united Saṅgha, and the reciter of the Pātimokkha is included in the Saṅgha. Since he is included in the Saṅgha, it is appropriate to say, "We will listen, we will fix it in mind." Now, what was said, "Venerables, declare your purity," there, to show how the declaration of purity occurs, it is said, "If anyone has an offense, he should reveal it." There, "if anyone has" means if anyone has an offense incurred by one of the six ways. For one incurs an offense by these six ways: shamelessness, ignorance, being prone to remorse, perceiving what is not allowable as allowable, perceiving what is allowable as not allowable, and forgetfulness. How does one incur an offense by shamelessness? Knowing it to be not allowable, he deliberately transgresses. And it has been said: "He deliberately incurs an offense, he conceals an offense; He goes on a wrong course, such a person is called shameless." How does one incur an offense by ignorance? An ignorant person, being dull and deluded, not knowing what should be done and what should not be done, does what should not be done, and misses what should be done. Thus, he incurs an offense by ignorance. How does one incur an offense by being prone to remorse? When remorse arises concerning what is allowable and not allowable, having asked a Vinaya expert, if it is allowable, it should be done; if not allowable, it should not be done. But this person, thinking "it is permissible," deliberately transgresses. Thus, he incurs an offense by being prone to remorse. How does one incur an offense by perceiving what is not allowable as allowable? Not having pork thinking it is "pork," he eats it; at the wrong time, thinking it is the right time, he eats; thus, in what is not allowable, he falls into it thinking it is allowable. How does one fall into what is allowable, thinking it is not allowable? Pork, thinking it is "deer meat," he eats it; at the right time, thinking it is the wrong time, he eats; thus, in what is allowable, he falls into it thinking it is not allowable. How does one fall into it through confusion of mindfulness? Cohabitation, dwelling apart from the robe, and so on, one falls into them through confusion of mindfulness. Thus, by one of these six modes, if one has fallen into any one of the seven groups of offenses, whether it be an offense of an elder, or a novice, or a middle-aged monk, this is the meaning. "He should reveal it," means he should confess or disclose that offense. "When there is no offense," means if one has not fallen into an offense, or if, having fallen into an offense, it has been risen from, or confessed, or declared, that offense is called "non-existent." Thus, when there is no offense, one should remain silent. "By your silence, venerable sirs, I shall know you are pure," means even by silence, for this reason, "I shall know you are pure," venerable sirs, I shall know. "Just as there is a declaration for one questioned individually," means just as each one, when questioned, should declare, just as each one, questioned individually, knowing "he is asking me," should declare, this is what is said. "Just so, for such an assembly, it is announced a third time." Here, some teachers say this: "Just so, for this assembly of bhikkhus, that which is announced three times: 'If anyone has an offense, he should reveal it. When there is no offense, one should remain silent. By your silence, venerable sirs, I shall know you are pure,' each one should understand it as 'he is asking me,' this is the meaning." That is not appropriate. Why? Because of the difference in meaning and expression. For an announcement is, in meaning and expression, undifferentiated, as in "I say this matter a second time," and so on. "If anyone has..." The three phrases beginning with "yā" are different in meaning and in sound, therefore, a three-time announcement for it is not fitting. And if this were a three-time announcement, an offense would arise even if the introduction and recitation were not finished. And it is not proper to commit an offense in a non-offense area. Others, interpreting the word "anusāvitaṃ" as "should be announced," say that "yāvatatiyaṃ" refers to "Are you pure in this... (etc.)... I ask a third time" at the end of the recitation above.