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for what purpose should it be gone to, should it be gone to daily? He says, "it should be gone to every half-month for the purpose of performing Uposatha." "So ca kho" means that dwelling. "Utuvasseyeva" means only in the cold and hot seasons. To show that the meaning "it should be gone to only in the seasons" should be known, he says, "but in the rainy season" and so on. "Yaṃ" means the action. "Tattha" means in such sayings as "they reside for the rainy season." "So" means that monk who recites the Pātimokkha. "Aññasminti" means in another monk who recites the Pātimokkha. "Māsadvayaṃ" means two months, from the full moon of Sāvaṇa to the full moon of Assayuja, for that period of two months one should reside. This is said with reference to undertaking the first rainy season and then departing in the latter part. If one undertakes the latter part and immediately departs, one should reside for three months. 87. The Story of Giving Purity 164. "Makes known by any limb or minor limb." unable to give a reply, he makes known with some limb or part of the body. “In both ways” means in both ways, those of body and speech. The connection is: “he makes known with body and speech.” “All” means all the sick, without exception. “Within reach” means within the reach of the Saṅgha. “If they are far away” means if many sick monks are far from each other. “That day” means on a day when the Saṅgha is insufficient. “He goes there” – here, the ‘tha’ suffix is in the sense of ‘from that’, so it says “from there,” meaning from the place of bringing purity. With “goes,” it shows the meaning of taking steps for the root ‘kam’ (to go). With “somewhere,” it shows its object. In “the novice acknowledges,” etc., showing the omission of the ‘iti’ particle for the sense of acknowledgement, it says “the novice, ‘I am’,” etc., thus acknowledges. “Actual” means that which exists. “Everywhere” means in all cases, such as “one who has renounced the training acknowledges.” The connection is: “of four monks” by the very last section. “Everywhere” means in all cases, such as “one who has attained the Saṅgha wanders off.” “Here” means in bringing purity. In “even of many,” the word ‘pi’ (even) indicates that purity brought by one for one, by many for one, and by many for many, is considered as brought. “He” is the monk who brings purity. “Whose” means of the monks. “Of him alone” means of the one who brings purity. “But the other” means but the purity of the others. In “cat’s chain,” “cat” means a mouse-eater. For it is able to catch a mouse in its hole, it is called a cat. “Chain” is the name of a particular binding device for beings. “Cat’s chain” means a chain of a cat, connected by the relationship of connection and connected. This is merely an illustration, as it is to be taken with the chain of anyone. The meaning is: purity like a cat’s chain. Here is the comparison: just as with a chain, the first link reaches the second link. not a third (time). Just so, the purity given the first time reaches only the second (time), not a third (time). "Having come" means having come within reach of the Saṅgha's hand. In the Pāli, in "he does not inform by hearing" and so on, the nominative case is used in the sense of cause. For the meaning is "he does not inform by hearing." In "no offense for the one who brings the purity," here, showing the meaning of "offense" by implication, it is said: "if... (he) incurs (an offense)." "Of him" means of the bhikkhu. "Of both" means of both the giver of purity and the one who brings it. 88. Story of Giving Consent 165. The explanation is that the decision should be known even in giving consent. "The Uposatha has been done" means the Uposatha has been done for both the giver of purity and the Saṅgha. "Other" means other than the Uposatha ceremony. "Whatever ceremony" is the connection. "Even a ceremony" means even a ceremony other than the Uposatha ceremony. And here, if on that Uposatha day there is an Uposatha ceremony for oneself and for the Saṅgha, only purity should be given. If there is another ceremony, only consent should be given. If there is both an Uposatha ceremony and another ceremony, both purity and consent should be given. Referring to that, it is said: "On that Uposatha day, one giving purity should also give consent." "Or in the boundary" means or in the consecrated boundary. "To sit" means to sit down. For it is said in the Dhatupathas (in Saddanītidhātumālā, 16th root ending in 's') "Āsa in the sense of sitting." "Or harmony" means or bodily harmony. 167. In "He remembers the Uposatha, and he does not remember," here, to show the meaning of the particle "pi" as indefinite alternative, it is said: "sometimes he remembers, sometimes he does not remember." By "definitely," it shows the conclusive meaning of the particle "eva" in "he definitely does not remember." "He does not invalidate the act" means a mad person, whether he has received the designation or not, does not invalidate the act. 91. Story of the Saṅgha's Uposatha and so on. 168. In "that place, having swept," referring to the word "having swept," here it is said "the nominative case is used in the sense of application." This refers to the statement "that place should be swept" and so on. "By that" means by that reason. The Commentators. "Sweeping...etc... is called" - this is the connection of "they say." Sweeping means the act of sweeping. Lamp means the lighting of a lamp. Water means the placing of water. By a seat means by the arranging of a seat. "Thus" should be supplied. "Of the Uposatha" is connected with "the preliminary act of the nine kinds of Uposatha." "These" means these four actions. "Is called" means is said. This "these" is said in the singular form, considering the proximate form "preliminary act," because there is no difference between the action and the form "preliminary act." But "are declared" should be understood as said in the plural form, considering the action "these four." Declaration of desire, purity, and season means declaration of desire, and declaration of purity, and declaration of season. Counting of monks means the declaration after counting the monks. Admonition means the declaration of the admonition requested by the nuns. "These" means these five. "After the preliminary act" means after the performance of the preliminary act. Here, "to be done after the preliminary act" is an adjective of the form "to be done," not of the meaning. But this is the distinction: because it is to be done before the assembly of the Saṅgha, it is called a preliminary act; because it is to be done before the performance of the Uposatha, it is called a preliminary duty. Uposatha means the Uposatha day. "And as many monks as there are" means however many monks there are. "Are fit for the act" means are fit, suitable, appropriate for the Uposatha act. The connection is: "that many monks, without leaving arm's reach, are standing in one boundary." "Offences of the same kind" means offences of the same basis. "To be avoided" means should be avoided. "Persons" means persons like householders and so on. "In that" means in that Uposatha boundary hall. "These four" is the remaining part of the text. The connection is: "by those monks who have arrived." "Also the fifteenth": the word "also" shows that it is not only permissible to make the determination in the way it appears in the Pāli, but also (to say) "today my Uposatha is the fifteenth." 92. Discourse on the Method of Rectifying Offences 169. "By the Blessed One...etc... should be done" is the connection: "this should be understood." By the reason of the statement "Whoever has an offense," etc., even though not explicitly laid down in the literal sense, it shows that "The Uposatha should not be performed by one with an offense" is established in meaning. The three reasons should be connected with the word "should be known." In cases of a grave offense, etc., by the word "etc.," offenses like Pācittiya, Pāṭidesanīya, Dukkaṭa, and Dubbhāsita are included. "I confess that." This is well-said, is the connection. That offense. "At your root" means in your presence. It is a sentence with the elision of the niggahita, not a compound. "Tumha" and "Tuyha" merely show the manner of speaking to junior elders, not indicating a deviation from the intended meaning. "Also said." By the word "also," it shows that it is not only well-said according to the Pāli tradition, but also well-said according to this method. "Do you see?" This also should be said, is the connection. But the manner of speaking is easily understood. "Yes, I see." This, however, is well-said, is the connection. "Also said." The word "also" summarizes the Pāli tradition. "You should restrain yourself in the future." Here, "should be said" is the connection. To the teachers (elders), because the plural form should be used, it is said "you (plural) should restrain yourselves." By one who has thus spoken, by the confessor of the offense, is the connection. There, in the reading "when he is free from doubt." When the sun is covered by clouds, is the connection. By that bhikkhu, it should be said, is the connection, "having praised the object" means having praised the object, which is food. Those offenses. "Similar offense." Here, among the two, similar in object and similar in offense, it is the similarity in object that is intended, showing this, it is said, "which two people," etc. Which offense, is the connection. Their share is the same, thus "similar." "It is proper to confess." Even an offense similar in nature, because of dissimilarity in object, it is proper to confess. "It is well-confessed." The meaning is that the bhikkhu is indeed absolved from the offense. Another Dukkaṭa, is the connection. The word "but" indicates a sense of blame, because it occurs in a blaming manner regarding what is well-confessed. Although it is well-confessed,