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except by the Sangha, except for an obstacle," it is said, "from a dwelling where Uposatha is established." "Na vaje" means "should not go." "Adhiṭṭhātuṃ sīmameva vāti" means if they perform Uposatha in the monastery, for the purpose of establishing Uposatha, neither the boundary nor the river should be gone to. If there is some bhikkhu there, it is proper to go to him. It is proper to go to dwellings where Uposatha has been released. Having gone thus, one can also establish it. The determination of Uposatha. The commentary on the Uposatha section is finished. 45. Commentary on the Pavāraṇā section 433. Because it is said, "Monks, I allow the Sangha of five to perform Pavāraṇā," "the remaining Sangha Pavāraṇā," and so on. ) stated. 434. Regarding "Today is Pavāraṇā" (Mahāva. 215 onwards), for a Cātuddasī Pavāraṇā, the preliminary act should be: "Today is Pavāraṇā, the fourteenth day." For a Pannarasī Pavāraṇā: "Today is Pavāraṇā, the fifteenth day." 437. When the elder monks are performing Pavāraṇā while squatting, the meaning is that the new monk should also remain squatting until he has performed Pavāraṇā. For it is said: "Monks, when the elder monks are squatting and performing Pavāraṇā, one should not remain seated. Whoever remains seated, there is an offense of dukkaṭa. I allow, monks, to squat in the interim, until one has performed Pavāraṇā, and after performing Pavāraṇā, to sit on a seat." (Mahāva. 211) 440-2. Having thus shown the three-time Pavāraṇā, now, to show what should be done in the two-time, one-time, and same-vassa Pavāraṇās, it begins with "dānena" (by giving). Here, "dānena" means by giving, or. By "dhammasākacchā" (discussion of Dhamma), are included Dhamma talks, recitation of suttas, and decisions on Vinaya, etc. The connection is: if there is no opportunity for a three-time Pavāraṇā due to the night being spent in giving, or Dhamma discussion, or quarreling, or if there are ten kinds of obstacles, one should establish the declaration according to what is appropriate and perform Pavāraṇā. Now, to show the declaration established according to what is appropriate, it begins with "suṇātu me" (may the Sangha hear me). Here, regarding "yathāṭhapitañattiyā" (according to the declaration established): if a declaration encompassing all is established, Pavāraṇā should be performed according to three-time, two-time, and one-time. A same-vassa Pavāraṇā alone is not valid. If it is established as "The Sangha should perform a three-time Pavāraṇā," only a three-time Pavāraṇā is valid; two-time and others are not valid. If "A two-time Pavāraṇā should be performed" is said, both two-time and three-time are valid; one-time and same-vassa are not valid. If "A one-time Pavāraṇā should be performed" is said, then, excluding same-vassa, the rest are valid. But if "same-vassa" is said, everything is valid. Here, "ādike cettha āhareti" (brings forth at the beginning): the meaning is that even for Pavāraṇā, when Uposatha is mentioned before, it brings forth the phrase "if equals should come," etc., at the beginning. 443. Now, what is to be said Referring to what is "thus" said. Three-group and four-group are three-four-group. 450. "Monks, one who has an offense should not make the Pavāraṇā. Whoever makes the Pavāraṇā, there is an offense of wrong-doing" (Mahāvagga 235) because it is said. Even if one with an offense or one with doubt makes the Pavāraṇā, remembering the offense, one should proceed in the manner stated for the Uposatha. From the verse beginning "When the group is united, or one who perceives it as a group, or one who is in doubt" up to the concluding verse "or to establish a boundary or to the Saṅgha as an obstacle," so the remaining verses are understood as stated in the Uposatha. 451. "When the Pavāraṇā is made" (Mahāvagga 213 onwards) means that the Saṅgha has made the first Pavāraṇā. Here, "not resided" refers to one who has undertaken the latter (residence) and is called "not resided" because it is not completed. 452. Cātumāsinī (four-monthly) means the full moon of Kattika. Here, "one who has resided during the rains" means one who has undertaken the latter (residence). Decision on Pavāraṇā. The explanation of the Pavāraṇā section is finished. 46. Explanation of the Restraint section 453. "By means of the eye, ear, etc. distinctions" (Dī. Ni. 1.213, 454; Ma. Ni. 1.411; A. Ni. 4.198; Dha. Sa. 1352-1354; Mahāni. 196) means by means of the six faculties, namely eye, ear, nose, tongue, body, and mind. "In the objects of form, sound, etc." means in the six objects, namely form, sound, smell, taste, touch, and mental objects. Here, however, for one who, taking a beautiful aspect, such as distinctions of hands, feet, laughter, speech, glances, attends unwisely, covetousness arises. "He acted, acts, will act to my detriment" and so on (Pari. Attha. 329), for one who, taking a sign of aversion in this manner, attends unwisely, ill-will arises. Here, however, not taking a sign that is a basis for defilement, such as a sign of woman or man, or a beautiful sign, but proceeding with "in the seen, just the seen" and so on, and cultivating wise attention to the sign of impurity, there is the abandonment of covetousness. "He acted to my detriment, but how can that be obtained here?" and so on, or by means of the development of loving-kindness and so on, attending wisely... For one who practices, the abandonment of ill-will occurs. Thus, in brief, this is known as the virtue of sense-restraint, characterized by avoiding the grasping of signs, etc., which are associated with defilements in forms and so on. 454. 'Should restrain' means 'should prevent'. "Whatever streams there are in the world, (Ajita, said the Blessed One,) Mindfulness is their prevention. I declare the restraint of streams; By wisdom are they closed." (Sutta Nipāta 1041) Because it is said, "mindful or fully aware." Here, however, full awareness is fourfold: in terms of purpose, suitability, domain, and non-delusion. The determination of restraint. The exposition and commentary on restraint is concluded. 47. Exposition and Commentary on Purity 455. "Teaching, restraint, seeking, and reflection are the divisions" (Pārājika Aṭṭhakathā 2.585; Visuddhimagga 1.19). This means there are four kinds of purity: purity of teaching, purity of restraint, purity of seeking, and purity of reflection. Now, to show those who are purified by these purities, it begins with "approved by the restraint of the Pātimokkha." 456. Since sense-restraint is purified by the mental determination of restraint, "I will not do this again," therefore, sense-restraint is called "purity of restraint" – this is the connection. 457. "Abandoning improper seeking" means abandoning improper seeking and acquiring requisites righteously – this is the rest of the passage. 458. "Reflecting wisely, I use the robe... and so on... for the suppression of arisen vexations... and so on... for the highest goal" (Majjhima Nikāya 1.23; Aṅguttara Nikāya 6.58) – this means purification through reflection as stated for all four requisites. Here, however, reflection is twofold: at the time of acquisition and at the time of use. For at the time of acquisition, having reflected on robes, etc., in terms of elements or repulsiveness, and then using them further, one's use is blameless, even at the time of use. The determination of purity. The exposition and commentary on purity is concluded. 48. Exposition and Commentary on Contentment 459. "These four things, monks, are few and easily obtainable, and they are blameless. Which four? Rag-robes, Monks, robes are few and easy to obtain, and they are blameless. A lump of almsfood, monks, is food that is little and easy to obtain, and it is blameless. The root of a tree, monks, is a dwelling that is little and easy to obtain, and it is blameless. Fermented urine medicine, monks, is medicine that is little and easy to obtain, and it is blameless. These, monks, are the four things that are few and easy to obtain, and they are blameless. Thus, "by few" and so on, was said. Here, "contented" means that in each of the four requisites, there are three kinds of contentment—contentment with what is obtained, contentment with one's strength, and contentment with what is suitable—making a total of twelve contentments. Here, "knowing the measure" refers to the four measures: the measure in seeking, the measure in receiving, the measure in consuming, and the measure in discarding. One who lives by means of whatever is available is called easy to support. This is the determination of contentment. The description of the exposition of contentment is finished. 49. Description of the Exposition of the Four Protections "Asubha" means the meditation on impurity. The intention is that these four are called the four protections. Now, to show them, it says "by being far" and so on. Here, "by being far" and so on, means that the Blessed One should be remembered as an Arahant for these four reasons: because of being far, because of having destroyed enemies and spokes, because of being worthy of requisites and so on, and because of not doing evil in secret. For it has been said: "Because of being far, and having destroyed, that sage, the enemies of defilements; Having destroyed the spokes of the wheel of transmigration, and being worthy of requisites and so on; He does not do evil in secret, therefore he is called an Arahant." But the Blessed One, standing very far from all defilements, and having destroyed defilements with their latent tendencies by the path, therefore he is called "Arahant because of being far." For it has been said: "He is called far from that; with which he is not associated; And the Lord, unassociated with faults, is therefore considered an Arahant." (Visuddhi. 1.125); But by the Blessed One all defilement-enemies were slain, therefore it is said, "He is an Arahant because the enemies were slain.