English
The completion of months is the four-month period, that is called "cātumāsinī", in that four-month period, meaning on the last full moon of Kattika. "Kāyasāmaggi" means unity of body, it is said to be coming within arm's reach. Herein is the decision: If five bhikkhus entered the Rains in the first period, and five in the later period, when the first ones have made the declaration and invited criticism, the later ones should perform the purification Uposatha in their presence. Two declarations should not be made in one Uposatha hall. If those who entered later are four, three, two, or one, the same method applies. Now if there are four in the first period, and also four, three, two, or one in the later period, the same method applies. Now if there are three in the first period, and also three, two, or one in the later period, the same method applies. This is the characteristic here: If those who entered later are fewer or equal in number to those who entered in the first period, and they complete the quorum for a Saṅgha Pavāraṇā, the declaration should be made as a Saṅgha Pavāraṇā. But if there is one in the later period, and with him they are four, it is not proper for four to make a Saṅgha declaration and invite criticism. But for a Gaṇa declaration, he completes the quorum. Therefore, the first ones should make the declaration as a Gaṇa and invite criticism. The other should perform the purification Uposatha in their presence. If there are two in the first period, and two or one in the later period, here too, the same method applies. If there is one in the first period, and also one in the later period, one should invite criticism in the presence of the other, and the other should perform the purification Uposatha. If those who entered the Rains later are even one more than those who entered first, first, the Pātimokkha should be recited, then the fewer ones should invite criticism in their presence. But for the Kattika four-month Pavāraṇā, if those who entered the Rains first have performed the great Pavāraṇā, and those who entered later are more or equal in number, the declaration for Pavāraṇā should be made and criticism invited, after they have invited criticism, then the other The purification Uposatha should be observed. Then, when many have observed the Great Pavāraṇā, and later, few or one have entered the rains retreat, after the Pātimokkha has been recited, that one should observe Pavāraṇā in their presence. However, setting aside the Pavāraṇā day, if one appoints it on another Uposatha day. "As soon as the Pātimokkha is recited" means "as soon as it is finished being recited." If someone arrives before it is finished, since the rest of the Pātimokkha must be heard, it is not proper to observe the purification Uposatha. "When it has not yet risen," and so on, also refers to the completed time of the Pātimokkha, distinguishing it for the assembly. "Equal in number" means equal in number to the previous ones. "Fewer in number" means fewer in number than the previous ones. By this, it shows that if many more arrive, the Pātimokkha should be recited again, and the purification Uposatha should not be observed. "Having made the upper robe over one shoulder" means having properly placed the upper robe over one shoulder. In the Suttanipātaṭṭhakathā, however, it is said: "Here, 'having made the robe over one shoulder' is said again by way of re-establishment. And 'over one shoulder' is a designation for one standing with the left shoulder covered. For, just as one stands with the left shoulder covered, so should the meaning be understood as 'having made the robe'." "Having raised the joined hands" means having raised the joined hands, shining with the ten fingernails brought together. If, however, there is also a probationer there, he should sit in the place of the junior monks and, while sitting there, observe the purification Uposatha according to his own Pāḷi. But when the Pātimokkha is being recited, one should not sit according to the Pāḷi, but should sit abandoning the Pāḷi, without releasing the arm's length. The same method applies to Pavāraṇā. "All the preliminary duties" means the nine kinds of preliminary duties, such as sweeping. By this, it shows that the preliminary duties are not to be performed only on the Uposatha day in a place where many reside, but must also be performed in a place where only one resides. And just as the entire Saṅgha, having committed a similar offense, says, "May the venerable ones hear me..." Well then... they will rectify it. Having made a motion, one may perform the Uposatha. Similarly here, by three (monks), having made a group motion: "Venerables, listen to me. These monks have fallen into a similar offense. When they see another monk who is pure and without offense, then they will rectify that offense in his presence." And by two (monks), saying "Having seen another pure one, we will rectify it," it is permissible to perform the Uposatha. Even by one (monk), having made the intention "Having obtained a pure one, I will rectify it," it is permissible to perform it. "On that very day" means "on that day." "By those of different communion" means "by those who have obtained different communion." An "unsuitable dwelling" is any place like a new work-hall, etc. "Without the Sangha" means "without monks sufficient for a Sangha." "Without an impediment" means "without the ten kinds of impediments mentioned before." But by the very last determination, if there are four including oneself, or if there is an impediment, it is permissible to go. And just as dwellings, etc., should not be gone to, so if they perform Uposatha in a monastery, for the purpose of Uposatha determination, neither a boundary nor a river should be gone to. If there is any monk there, it is permissible to go to him. Even dwellings where Uposatha has been released are permissible to go to. Having gone thus, one may also make the determination. Even a forest-dwelling monk, on the Uposatha day, having wandered 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 to return without performing it. But a dwelling of such a kind that one knows "I can go there today" should be gone to. For by performing Uposatha there with the monks, no Uposatha impediment will have been made by him. 170. "By one who has come having performed Uposatha outside" means: by one who has come having performed Uposatha anywhere, be it by a river or a boundary, a wish (chanda) should be given. The meaning is that one may not remain saying "I have performed Uposatha." "Engaged in duties" means "engaged in duties such as attending to the sick," etc. It is not possible, without leaving a hand's reach between each pair, to stand in succession. Here, regarding "by unrighteousness, a faction": When four bhikkhus are in one boundary, only the recitation of the Pātimokkha is allowed. With three or two, only the purification Uposatha. But here, because it was not done that way, it is said "by unrighteousness." But since the purification of consent comes only in the Saṅgha, not in a group, not in an individual, therefore it is said "a faction." But if two Saṅghas in one boundary, having brought consent to each other, perform separate Saṅgha acts at the same moment, what is said about this? Some say "that is permissible," but that should not be taken, because it is a factional act. For those performing a factional act, the purification of consent does not go elsewhere, because there is no such statement, and because the boundary is allowed only for performing separate acts, each separately. But even if the Saṅgha is present in the monastery boundary, if for some reason, three or two perform the purification Uposatha in a broken boundary, that act should be understood as righteous and complete, because they are in a broken boundary. Because it is said (Mahāva. 165): "I allow, bhikkhus, that one giving purification on that Uposatha day may also give consent, if there is a Saṅgha business to be done," therefore, doing the Buddha's command, it is said "I give consent." Because of the statement (Mahāva. 165): "If, bhikkhus, the bearer of consent departs right there after the consent is given, consent should be given to another," again, to relieve the fatigue of giving one's consent, it is said "Take my consent." Because it is said: "If, bhikkhus, the bearer of consent, having reached the Saṅgha after the consent is given, intentionally does not announce it, the consent is considered brought, and the bearer of consent incurs an offense of wrong-doing," to free him from that wrong-doing, it is said "Announce my consent." It should be made known by body, or by speech, or by both. Not merely by thinking in mind, but by making a bodily gesture with any limb or part of the body, or being able to utter speech... or by speech, in the same way, or by both body and speech, if capable, it should be made known, this is the meaning of "should be made known." But from the phrase "this is the meaning," it is proper to make it known by any language, even by gesture. Even in giving purity, the decision is similar to what was said about giving consent, but by one giving it, an existing offense must first be confessed. For one who is with an offense is not fit to say, "I give purity, bring me purity, announce my purity." Where it should be said "there are duties for the Saṅgha," by a reversal of words, it is said "there is a duty for the Saṅgha." And in "he gives their and his own consent-purity," here, consent and purity are consent-purity, and consent-purity, and consent-purity; the meaning should be understood as giving that, by way of ekasesa. "Other" means the consent-purity of others. In "cat-chain consent-purity," here "cat-chain" means a cat's tether. For there, the first link of the chain reaches only the second link,