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not the third. In the same way, this consent-purity, given by the giver to whom it is given, does not go elsewhere from there. Therefore, because it is similar to a cat-chain, it is called "cat-chain." And the mention of "cat-chain" here should be understood as merely an indication for any chains whatsoever. 173. Even in giving pavāraṇā, the method is the same. But this is the distinction: there it is "announce my consent," but here it is "perform pavāraṇā on my behalf." There, when the consent-bearer has merely reached the Saṅgha's hand, it is considered to have arrived. But here, with pavāraṇā given in this way, the pavāraṇā-bearer, having approached the Saṅgha, should perform pavāraṇā thus: "Venerable sirs, three bhikkhus... (and so on) ...I will make amends." In the Vimativinodanī, where it says "I hold this to be so, and it has been heard by the venerable ones," after saying "I hold this to be so," it should be said, "Venerable ones, the introduction has been recited, and the four pārājika rules have been heard by the venerable ones," and so on. Mātikāṭṭhaka Indeed, it is said thus. By "sutena" is meant the word "suta." 174. In the exposition of the origin, if the Pātimokkha is not completed, it is not considered expounded. Thus it is said: "in the second and subsequent expositions," and so on. 175. By three methods: by introduction, by explanation, and by chanting. Here, introduction is the bringing in of the Sutta, either desiring to speak the meaning, or desiring to have it spoken. Explanation is the elucidation of its meaning. Chanting is merely reciting the text with a melody. Having resolved upon recitation: having generated the thought, "I will recite." Having introduced and then explained: having first recited the text oneself, and then explained the meaning. Nine kinds: three for the Sangha, group, and individual; three by way of Sutta exposition, purity, and resolve; and three by way of the fourteenth, fifteenth, and unity— thus nine kinds. Four kinds: four kinds such as "by unrighteousness," etc. Two kinds: the Pātimokkha is of two kinds, according to bhikkhus and bhikkhunīs. Nine kinds: five for bhikkhus, and four for bhikkhunīs— thus nine kinds of Pātimokkha exposition. "Katimi": the feminine gender should be understood as referring to the word "kati." Only in the seasons: only in winter and summer. In "viññāpeti," it should be understood that making a bodily gesture after thinking in the mind is "viññāpana" (making known). In the Pāli, "purity to be given to another" means that the giver of purity must give it again in the presence of another bhikkhu. Since it is said, "he declares his actual sāmaṇera status," the purity of intention brought by one ordained when under nineteen years of age, or by one who has fallen into a final offense, or one who has renounced the training, etc., is valid as long as the declaration of being a bhikkhu holds. But when they admit their status as sāmaṇera, etc., from then on it is not valid— this should be understood as shown. For in the Pāli (Mahāvagga 164) it is said: "When purity has been given, one who is fit for the Sangha goes astray… a eunuch declares it, an animal declares it, a hermaphrodite declares it, purity has been brought." But for eunuchs and the like, who have declared themselves as bhikkhus, in the present times, the coming of their consent and purity is established. Therefore, it is said, "This rule applies everywhere." But for those who are mad, disturbed in mind, or afflicted by pain, because of their natural state, even if their madness or similar state is declared on the way, it shows that their consent and so on come merely by their reaching the Sangha. By "within reach of the bhikkhus," it shows that consent and purity do not come from individuals in a group. For "having reached the Sangha" is stated in the Pāli (Mahāvagga 165). The preliminary act to be done before the Sangha's gathering should be understood as the preliminary duty to be done at the Sangha's gathering. In the Pāli, "If he does not resolve, there is an offense of wrong-doing," here, there is no offense if done unintentionally or unmindfully. As it is here, so it is above; where there is an offense without intention, we will explain there. By "it is prescribed," it shows that even without a separate prohibition that the Uposatha should not be done by one with an offense, it is indeed prescribed by the power of the aforementioned Sutta. By this same method, "It is impossible, bhikkhus, it cannot happen, that a Tathāgata would perform the Uposatha or recite the Pātimokkha with an impure assembly" —by this Sutta method and so on (A.N. 8.20; Ud. 45; Cūḷavagga 386)— the performance of Uposatha with shameless ones is also prohibited, as all training rules are for the suppression of the shameless. This should be understood. By the prescription of giving purity, it is indicated that purity should not be given by one with an offense. 176. "Both commit a wrong-doing" Here, they say that for one who confesses and one who receives, not knowing the nature of a similar offense, but merely by the name of "offense," it is a wrong-doing without intention. Just as the Sangha, having incurred a similar offense, may perform the Uposatha by establishing a motion, so too, for three, by the method stated, "Venerables, listen to me, these bhikkhus have incurred a similar offense," and so on, by establishing a group motion, and by two informing each other, it is permissible to perform the Uposatha. By one... But if one has an offense, even if one goes far away, it is proper to atone for it. If one cannot reach a monastery, one should observe the Uposatha, thinking, "I will find monks and atone." And after atoning, one should observe the Uposatha again. "Having gone for some purpose" means having gone to a village or a forest outside the boundary. By this, it is established that at the time of establishing the Uposatha motion, they are all in agreement. Therefore, in the Pāli (Mahāva. 172), "It has been recited, well recited" is said for all full-moon days. If the elder is senior, it means the bhikkhu giving the invitation is senior. In this case, "he has invited for him" means even if he has not invited, by the mere presence of that bhikkhu in the Sangha, the Sangha's invitation act is an act of agreement. This should be understood. "By that bhikkhu" means by the bhikkhu giving the invitation. "Many of the same seniority can invite together" means all those who received ordination in the same year, having the same ordination year, can invite together. Here, however, there is a matter that wise ones should consider and investigate. What is it? Now, at the time of reciting the Pātimokkha— "A broom, a lamp, water, and a seat; These are called the preliminary preparations for the Uposatha. "Purity of desire, declaration of season, counting of bhikkhus, and admonition; These are called the preliminary duties for the Uposatha. "The Uposatha, and as many bhikkhus as are fit for the act; And no common offenses are found; And no objectionable persons are present; It is called 'fit for the act'." (Mahāva. Aṭṭha. 168) — The reciter of the Pātimokkha has the Dhamma-reciter recite these verses as text, and then explains the meaning. Then, having properly completed the preliminary preparations and duties, he has the Dhamma-reciter recite this sentence as text: "With the permission of the Sangha of bhikkhus, who have confessed their offenses and are in agreement, I request to recite the Pātimokkha," and without explaining the meaning, he says, "Sā..." Saying "Now," he recites the Pātimokkha. The same method applies to the Pavāraṇā. Only these phrases, "These for the Pavāraṇā" and "to perform the Pavāraṇā," are distinct. Are these the words of the Dhamma-inquirer, or of the Pātimokkha reciter? And what here – If they are the words of the Dhamma-inquirer, then having recited the three verses and explained their meaning, he himself should say, "These preliminary duties and these preliminary tasks have been performed by the Saṅgha, and this is the proper time brought to the Saṅgha, therefore, 'Venerable sir, recite the Pātimokkha.'" But if they are the words of the Pātimokkha reciter, then after the Dhamma-inquirer has requested three times, "Venerable sir, the Saṅgha requests the Elder Pātimokkha reciter; Venerable sir, may the Elder recite the Pātimokkha," and having recited the verse "sammajjanī...etc...is said," and having asked, "Are these preliminary duties, as stated by the Aṭṭhakathā teachers, performed?" and when the Dhamma-inquirer says, "Yes, Venerable sir," and having recited the verse "chandapārisuddhi...etc...is said," and having asked, "Are these preliminary tasks, as stated by the Aṭṭhakathā teachers, performed?" and when "Yes, Venerable sir" is said, and having recited the verse "uposatho...etc...is said," and having asked, "Is this proper time, as stated by the Aṭṭhakathā teachers, brought?" and when "Yes, Venerable sir" is said, then the Pātimokkha reciter should say, "Having properly completed the preliminary duties and preliminary tasks, and with the proper time brought, by the permission of the united community of bhikkhus, we make the request to recite the Pātimokkha." In this way, the words of the inquirer and the one to be inquired of would be known without confusion. And here, the fact that the three verses were spoken by the Aṭṭhakathā teachers appears in the Aṭṭhakathā itself. But the last statement is found neither in the Pāḷi, nor in the Aṭṭhakathā, nor in the Ṭīkās, etc. And in the Khuddasikkhāpakaraṇa – When preliminary tasks and duties And the proper time are brought, The Sutta is reci— The Saṅgha indicates; And it is made clear in five ways." "And in preliminary duties and actions; When the proper time is brought about; Having spoken the motion by the Saṅgha; The invitation should thus be made." – It is said, but not said thus.