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recite the Pātimokkha, and perform the Pavāraṇā in the coming bright fortnight" (Mahāva. 240) — thus it is said that they drag the Pavāraṇā forward by means of such a motion. "Atha" is a particle in the sense of "immediately after." "Cātuddaso" is the completion of fourteen, a day. Referring to which they established the motion: "Let us perform the Pavāraṇā in the coming dark fortnight." Or the full moon of the latter Kattikā, which is the full moon day of the Komudi four-month period. Referring to which they established the motion: "Let us perform the Pavāraṇā in the coming bright fortnight." But in that coming bright fortnight of the Komudi four-month period, the Pavāraṇā must definitely be performed. Indeed, it is not allowed to perform it by overstepping that. For it is said: "If, O bhikkhus, those monks who are quarrel-makers, dispute-makers, contention-makers, strife-makers, who cause legal questions in the Saṅgha, even that bright fortnight, an..." they should reside. By those monks, bhikkhus, all of them, on the full moon of Komudī, the Cātumāsinī, in the month of Āgama, should perform pavāraṇā against their will. Therefore it is said, "and for those who have spent the last rainy season, the last Katthika full moon." For if they were to perform pavāraṇā having passed that, they would incur an offense of dukkaṭa. For it has been said, "And, bhikkhus, pavāraṇā should not be performed without pavāraṇā, except in the case of the Sangha's harmony." From the context of the purification pavāraṇā are the pavāraṇā days. By the word "pi" (also), it shows that not only are there pavāraṇā days, but also other Uposatha days. This also refers to the three pavāraṇās. In such a case, due to a reason such as many residents. Of the two Katthika full moons, meaning the two full moons of Assayuja and Komudī, known as the early Katthika and the late Katthika. Now, showing that day of harmonious Uposatha that was mentioned, and in connection with it, the day of harmonious pavāraṇā, he says, "When, however," and so on. There, "when that monk is removed," means when the monk who was expelled is removed, taking him, going to the boundary, having him confess his offense, and by means of a kammavācā, by the cessation of the act, he is reinstated, so it is said. Of that matter, meaning of that case. Then, apart from the fourteenth and fifteenth, whatever other day is called an Uposatha day, this is the connection. Why? he says, "The Uposatha should be performed immediately. According to the saying, 'The Pātimokkha should be recited.'" There, "immediately" means on that very day. "According to the saying" because it is stated in the Kosambaka Khandhaka. But where, for the sake of robes and bowls, they dispute over a small matter and postpone the Uposatha or pavāraṇā, there, when that case is settled, they are not allowed to perform a harmonious Uposatha in between, saying, "We have become harmonious." If they do, it is called performing an Uposatha on a non-Uposatha day. "Within the month of Katthika" here, the month of Katthika means from the first day of the dark half of the early Katthika month, up to And the next Katthika full moon, up to twenty-nine days and nights, within that period. Before or after that, it is permissible. "This very day" means any day at all. Here too, in the Kosambaka section, unity should be understood as similar to unity. But those who, having set aside the Pavāraṇā for some small matter, are united, by them the Pavāraṇā should be performed only for the Pavāraṇā itself. It should not be done just then. If they do it, it is called a Pavāraṇā for a non-Pavāraṇā. If one does it with the rule "it should not be done at all," it shows a dukkaṭa (wrongdoing). Indeed, in that case, there is a dukkaṭa in performing the Uposatha. For it has been said: "Monks, the Uposatha should not be performed on a non-Uposatha day, except in the unity of the Saṅgha." (Mahāva. 183) 169. The Uposatha in the Saṅgha is the Uposatha to be performed by a Saṅgha of four or more assembled within one boundary. And that is only the recitation of the Pātimokkha. The Uposatha in a group is the Uposatha to be performed by two or three monks assembled within one boundary. And that is only the Pārisuddhi Uposatha (purification Uposatha). The Uposatha by an individual is the Uposatha to be performed by a single monk seated within one boundary. And that is only the Adhiṭṭhāna Uposatha (determination Uposatha). Therefore it is said: "There are also three other Uposathas according to the doer." Among the three Uposathas mentioned according to the manner of performance, the recitation of the Sutta is the recitation of the Pātimokkha. That is of two kinds: the recitation of the Pātimokkha of admonition, and the recitation of the Pātimokkha of injunction. Therein, admonition itself is the Pātimokkha. Its recitation, a statement of its nature, is the recitation of the Pātimokkha of admonition. "In this transgression, this is the offense" – thus, the declaration and promulgation by way of offenses is the injunction. The rest is similar to what precedes. Therein, the recitation of the Pātimokkha of admonition is – "Patience, the highest austerity, is forbearance; Nibbāna is supreme, say the Buddhas; One gone forth does not harm others; One is not a recluse who torments others. "Not doing any evil, the accumulation of skillfulness, the purification of one's own mind – this is the teaching of the Buddhas. "Not reviling, not harming, restraint in the Pātimokkha; Ma Gratitude for food, a secluded lodging, and application to higher thought— this is the teaching of the Buddhas. These are the three verses. Therein, "Patience is the highest austerity" means that the patience of endurance is the highest austerity. "Forbearance" is a synonym for patience; the meaning is that the patience of endurance, called forbearance, is the supreme austerity. "The Buddhas declare Nibbāna to be supreme" means that the Buddhas declare Nibbāna to be supreme in all respects. "He is not a recluse who harms others" means that one who, lacking the patience of endurance, harms, afflicts, or injures others, is not a recluse. The fourth line is a synonym for this very statement. For "He is not a recluse" is a synonym for "he is not a monk." And "who harms others" is a synonym for "who injures others." Or, "who harms others" means "who harms morality." For morality is called "supreme" in the sense of being the highest. And the meaning is that the monk who harms any being, who harms others, who destroys his own morality, is not a recluse. Or, one who, due to the absence of the patience of endurance, harms others, who intentionally deprives any being, even a gnat or a mosquito, of life, is not a recluse. For what reason? Because he has not expelled defilement. For this is the characteristic of a recluse: "Expelling one's own defilement, therefore one is called a 'recluse'." And even one who does not actually harm or kill, but injures with sticks and so forth, he too, injuring others, is not a monk. For what reason? Because his injury is not calmed. For this is the characteristic of a monk: "Because of the calming of evils, one is called a 'monk'." In the second verse, "of all evil" means of all unwholesome things. "Not doing" means not producing. "Of wholesome" means of wholesome things of the four planes. "Acquiring" means acquiring, obtaining. "Purifying one's own mind" means purifying one's own mind, making it radiant, thoroughly cleansing it; and that purification is in Arahantship. is not, thus by the restraint of virtue, having abandoned all evil, by mundane and supramundane calm and insight, having accomplished the wholesome, and having purified the mind with the fruit of arahantship— this is the teaching, the advice, the instruction of the Buddhas. Regarding the third verse, "non-reviling" means not reviling anyone with speech. "Non-harming" means not harming anyone with the body. "Pātimokkha" is that Pātimokkha, the foremost liberation, the supreme virtue. It protects from special evil destinies, or it liberates from the fears of bad destinations, or whoever protects it, it liberates them— thus it is called Pātimokkha. And in that Pātimokkha, "restraint" is the restraint characterized by not transgressing the seven groups of offenses. "Moderation" is knowing the measure in terms of receiving and consuming. "And a secluded lodging" means a lodging devoid of human crowds, free from the press of people, a solitary lodging. And here, it should be understood that contentment with the four requisites is indicated by only two requisites, because the other two are also illuminated by the method of characteristic-extraction through the generality of contentment with requisites. "And application in higher mind" means the mind of the eight attainments, which is the basis for insight, is the higher mind; and from that, the mind of the path and fruit itself is the higher mind. In that higher mind, as stated, there is application and endeavor—this is the meaning. "This is the teaching of the Buddhas" means this non-reviling of others, non-harming, restraint in the Pātimokkha, moderation in receiving and consuming, and the practice of secluded lodging for mastery of the eight attainments— this is the teaching, the advice, the instruction of the Buddhas. And these three verses should be understood as the Pātimokkha recitation verses of all Buddhas. The Buddhas themselves recite them, not the disciples. What is called the "command Pātimokkha," spoken in the manner of "May the Sangha, venerable sirs, listen to me" (Mahāvagga 134), that the disciples themselves recite, not the Buddhas. And it is this (the former) that is intended as Pātimokkha in this context. "Anupagato" means one who has been ordained there, or one who has not gone forth previously due to lack of mindfulness. "Cātumāsiniyaṃ" means in the four-month period. For it is of four