English
"When the preliminary duties and preliminary tasks are ready" means the preliminary duty to be done first. What is called the preliminary task is to be done after that. Here – "A broom, a lamp, water, and a seat; These are called the preliminary duties of the Uposatha. "Purity of consent, announcement of the season, counting of bhikkhus, and admonition; These are called the preliminary tasks of the Uposatha." (Mahāva. Aṭṭha. 168); Thus, the preliminary duties and preliminary tasks should be understood in the way stated in the commentary. "The Uposatha, and as many bhikkhus as are fit for the act, and there are no similar offenses; and there are no objectionable persons present, is called ready." (Mahāva. Aṭṭha. 168); In the sense of what is stated, "when ready" means "is suitable." "Bhikkhus, there are these five ways of reciting the Pātimokkha. Having recited the introduction, the rest should be recited by ear; this is the first way of reciting the Pātimokkha. Having recited the introduction and the four Pārājikas, the rest should be recited by ear; this is the second way of reciting the Pātimokkha. Having recited the introduction, the four Pārājikas, and the thirteen Saṅghādisesas, the rest should be recited by ear; this is the third way of reciting the Pātimokkha. Having recited the introduction, the four Pārājikas, the thirteen Saṅghādisesas, and the two Aniyatas, the rest should be recited by ear; this is the fourth way of reciting the Pātimokkha. The fifth is in detail. Bhikkhus, these are the five ways of reciting the Pātimokkha." (Mahāva. 150) Because it is stated thus, it means that the recitation of the Sutta is divided into five ways. 413. "Without obstacles" (Mahāva. 150) means that the abbreviated recitation is prevented or rejected without the ten kinds of obstacles such as obstacles from kings. "The elder" means the Sangha elder. "Here" means among the five recitations. "In two or three dissimilar ones, the elder..." since it is said in the commentary, "he is the master," it is proper to briefly mention even obstacles that are not present. What is said where, you ask? In the commentary on the Pāli text "The bhikkhu there who is skilled and capable, he should be given authority" (Mahāvagga 155), the meaning is stated thus: "Although the Pātimokkha is allowed even for a young bhikkhu who is skilled, the meaning here is this: If the Sangha elder does not remember five, four, or three recitations of the Pātimokkha, but two are unbroken and clearly memorized, the Pātimokkha is dependent on the elder. But if he cannot make even that much clear, it is dependent on the skilled bhikkhu." It is also stated in the Pāli itself: "Bhikkhus, those bhikkhus should immediately send one bhikkhu from the surrounding dwelling place, saying: 'Go, friend, and learn the Pātimokkha, either briefly or in detail, and come back'" (Mahāvagga 163). 414. "While reciting" (Mahāvagga 172): If, while the Pātimokkha is being recited, an equal or smaller number arrive, what has been recited is well recited. The meaning is that they should sit with them and listen to the remainder. 415. "Immediately after recitation" (Mahāvagga 172): Or when the entire assembly or a part of it has risen, if an equal or smaller number arrive, this is the connection. "Pārisuddhi" means the Pārisuddhi Uposatha. "Should perform" means "should perform for them," meaning "in their presence." "And if many" means "and if there are many," meaning "and if many have come again." "While being recited, immediately after recitation, when a part has risen, when the entire assembly has risen" (Mahāvagga 172): In all these stated alternatives, after performing the preliminary duties, the Pātimokkha is recited again from the beginning, that is the meaning. 416. "Of the others" means of the newcomers. "If the other" means "if it is the fourteenth day." "Let the others follow the equals" means "Let the others, whether equal or fewer newcomers, follow the former residents," that is the meaning. "If the newcomers are more," then The meaning is that the former residents should comply. And the same method applies to the rest: "For the newcomers, it is the fifteenth day; for the residents, it is the fourteenth day." The meaning is that the decision should be understood in the same way, that the other newcomers should comply with the residents, and so on. 417. "Mūlaṭṭha" means residents. For the newcomers who are equal. "Let them give harmony if they wish," means, "If they want, let them give." 418. "If they do not give, the Uposatha should be performed by the newcomers going outside," is the meaning. "Harmony should be given unwillingly" is the connection. 419. "Monks, the reciter of the Pātimokkha should not intentionally fail to recite it. Whoever does not recite it incurs an offense of wrong-doing." Because this was said, "he should recite it" was said. "I allow, monks, the reciter of the Pātimokkha to strive to recite it. For one who strives, there is no offense." Because this was said, "for one who intentionally does not recite it, there is an offense of wrong-doing" was said. 420. "So too" means "wrong-doing." "Kalla" means "not sick." "Pesita" means "ordered." "Monks, a senior monk who is ordered and not sick should not fail to sweep. Whoever does not sweep incurs an offense of wrong-doing," and so on, was said. 421-3. Now, to show the Pārisuddhi Uposatha, "having swept," and so on, was said. "Having raised the joined hands" is the connection. "Those two remaining ones should be spoken to in this way," is the meaning. "Those two monks, having completed the preliminary arrangements, such as arranging the upper robe over one shoulder, should be spoken to in this new way," is the meaning. 424-5. Now, to show what is to be done by two, "by the senior among the two" was said. 426. Thus far, "I allow, monks, to recite the Pātimokkha among four," and "I allow, monks, to perform the Pārisuddhi Uposatha among three," and "I allow, monks, to perform the Pārisuddhi Uposatha among two," having shown the Saṅgha Uposatha and the Pārisuddhi Uposatha, now where one monk dwells... i, to show the Adhiṭṭhāna Uposatha permitted to him, he said "preliminary duties" and so on. And here, preliminary duties are sweeping and so forth. 427. In terms of Saṅgha-Uposatha, Pārisuddhi-Uposatha, and Adhiṭṭhāna-Uposatha, the connection is that one should perform each respective Uposatha. 428. And in a divided group (Mahāva. 173) and in a united group, for one who perceives it as "divided," and for one who is in doubt, saying "Is it divided, or is it united?", there is a dukkaṭa (offence of wrong-doing). And for one who, knowing the existence of future bhikkhus, says "Let them perish, let them be destroyed, what is the use of them?", and performs the Uposatha with the intention of causing division, there is a thullaccaya (gross offence). This is the meaning. In both cases, for one who perceives it as "united," there is no offence. 429-430. "Remaining fellow-Dhamma practitioners" means the remaining four, excluding the bhikkhu. Here, by "unfit," are taken the eunuch, one who cohabits with a thief, one who has gone over to another sect, an animal, a matricide, a parricide, an arahant-slayer, one who defiles a bhikkhunī, a schismatic, one who causes blood to flow, and a hermaphrodite. And here, it should be understood that Nāgamāṇavaka and others belong to the category of animals. The connection is that the Pātimokkha is not recited in an assembly where these are seated. Likewise, if a Saṅgha has a common offence, it also should not recite (the Pātimokkha). The meaning is that even with a request from one who has completed the probation, it should not recite. And here, there are four kinds of "pārivāsiya" (exclusion/probation): exclusion due to the assembly, exclusion due to the night, exclusion due to the request, and exclusion due to intention. Here, bhikkhus, having assembled for some purpose, being afflicted by rain and so forth, rise up saying "We have no time, let's go elsewhere," without having given their consent. This is "parisapārivāsiya" (exclusion due to the assembly). Although it is "parisapārivāsiya," since the consent has not been released, it is permissible to perform the act. Again, for bhikkhus, having assembled at night saying "We will perform Uposatha and so forth," while they are still listening to the Dhamma, dawn breaks. If they were seated intending to perform a "cātuddasika" (fourteenth-day Uposatha), it is permissible to perform a "pannaraso" (fifteenth-day Uposatha). If they were intending to perform a fifteenth-day (Uposatha), n being seated, on the first day of the fortnight, on a non-Uposatha day, it is not proper to perform the Uposatha, but it is proper to perform other Sangha acts. This is called 'night-staying'. Again, the bhikkhus, having gathered, thinking, "We will perform some act, such as abbhāna," then one reciter of the constellations says, "Today the constellation is dreadful." By his words, they release their consent and remain seated right there. Then another comes and says, "What is with the constellation? Perform it!" This is both 'consent-staying' and 'intention-staying'. In such a 'staying', it is not proper to perform the act without bringing back the purity of consent. It is with reference to this that it is said, "surrounded by consent." 431. Having not confessed an offense that has been incurred, or having said, "Friend, I am in doubt about such and such an offense; when I am free from doubt, I will rectify that offense," and having not revealed the doubt, or because it is said, "Monks, the Uposatha should not be performed on a non-Uposatha day, except for the unity of the Sangha," it means that it is not proper to perform it even on a non-Uposatha day. 432. Because it is said, "Monks, on that Uposatha day, a dwelling with bhikkhus, or a dwelling without bhikkhus, or a non-dwelling, should not be gone to,