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having taken the Pavāraṇā. "Having announced" means having announced to the community of bhikkhus. "Thus" means in the manner to be stated. 407-8. "Having taken, the carrier" is the connection. "Not brought" means it is not brought, this is the meaning. "The carrier, having reached the Sangha, should be thus, it is brought" is the connection. "Should be thus" means should be confused, and so on. 409. "Having reached the Sangha, if negligent or asleep, he should not announce, and there is no offense" is the connection. The word "ca" (and) includes the bringing of consent-purification. The explanation of the section on giving consent is finished. 44. Explanation of the section on Uposatha 410. "Two Uposathas" is said in the sense of easy occurrence. But there are three Uposathas by reason of days: the fourteenth What is the fifteenth-day and the concordant (Uposatha)? There, in the third and seventh fortnights of the three seasons— winter, summer, and rainy— making two each, there are six fourteenth-day (Uposathas). The rest are fifteenth-day (Uposathas). Thus, in one year, there are twenty-four Uposathas. This, then, is the customary practice of the world. However, from the saying "Newcomers should conform to the residents" (Mahāva. 178), when there is such a condition, it is permissible to hold the Uposatha even on another fourteenth day. 411. "The recitation of the Sutta is for the Sangha itself" is the interpretation. And that is the determination, and it is the Uposatha, a karmadhāraya compound. "Of the rest" means of two or three. And by "Two" and so on, the fourteenth, the fifteenth, the concordant, are by way of days; the recitation of the Sutta, the determination, the purity, are by way of the method of performance; the Sangha Uposatha, the group Uposatha, the individual Uposatha, are by way of persons. Thus, nine Uposathas are explained. 412. Regarding the preliminary duties: "The declaration of consent and purity, the announcement of the season, the counting of bhikkhus, and the admonition; these are called the preliminary duties of the Uposatha." (Mahāva. Aṭṭha. 168) Thus, these are the preliminary duties to be performed after the preliminary preparations, as stated by the Aṭṭhakathā teachers. Regarding the preliminary preparations: "The sweeping, the lamp, and water with a seat; these are called the preliminary preparations of the Uposatha." (Mahāva. Aṭṭha. 168) Thus, these are the preliminary preparations to be performed first of all, as stated by the Aṭṭhakathā teachers themselves. "Pattakalla" (suitable time) means that the time for this has arrived due to the presence of the four factors of the Uposatha and so on; "pattakāla" (arrived time) is indeed "pattakalla". What is that? The Uposatha and other acts. That, however, is comprised of four factors. As the Aṭṭhakathā teachers said: "The Uposatha, and as many bhikkhus as are qualified for the act, and no similar offenses are found, and no objectionable persons are present therein, that is called 'pattakalla'." (Mahāva. Aṭṭha. 168) "Samānita" means properly brought about, or conducted. "So" refers to the recitation of the Sutta. "In five ways" means the recitation of the introduction, the recitation of the pārājikas, the recitation of the saṅghādisesas, the recitation of the aniyatas, the detailed... Recitation (uddessa) is thus in five ways. "Without obstacles" means without any of the ten obstacles mentioned (Mahāva. 150): obstacle from kings, obstacle from thieves, obstacle from fire, obstacle from water, obstacle from humans, obstacle from non-humans, obstacle from wild animals, obstacle from reptiles, obstacle to life, obstacle to the holy life. "Briefly" means without elaboration. The connection is that because it is said, "Here, in two or three clear recitations, the elder is the master," it is permissible even if not fully recited. "Here" means in the five recitations. "Not fully recited" means when the elder does not recite it in detail, in a less complete way. "It is permissible" means it is permissible to recite even briefly. By this, it is understood that it is permissible even if any reciter does not recite it fully. To show that there is nothing more to say about the mastery when two are present, "three" is mentioned. By "The elder is the master," this is explained: two unbroken, very clear recitations, the Pātimokkha dependent on the elder. But if he cannot make even this much clear, it depends on a competent bhikkhu. Therefore, it should be recited by oneself, or another should be requested. It should be connected as: if equal or fewer (bhikkhus) come while reciting. "While reciting" means while the Pātimokkha is being recited by the resident bhikkhus. "Equal or fewer" means visiting bhikkhus equal to or fewer than the resident bhikkhus. By "the remainder should be heard," it is shown that the Uposatha is considered performed even with this much. "Merely recited" means it is just recited. The word 'matta' is for emphasis. The connection is: if equal or fewer (bhikkhus) come when the whole or a part (of the assembly) has risen. "Whole" means the entire assembly. "They should perform purification in their presence" means those visiting bhikkhus should perform the purification Uposatha in the presence of these resident bhikkhus. If there are many, it should be connected as: having performed the preliminary duties in all alternatives. "Alternatives" means 'are considered' or 'are arranged'. And all those alternatives are the remaining hearing, purification, and Uposatha procedures. all these options. Among these. "Should recite again" means should recite the Pātimokkha again. 416. "Of the others" means of the visiting monks. "The other" means the fourteenth. Here, however, it should be understood that those for whom it is the fifteenth, they made the past Uposatha a fourteenth. This is the intention here – when there is such a condition, because it was made a fourteenth, when the fourteenth, which is the third or seventh fortnight as stated, arrives for them, it should be made a thirteenth or fourteenth, and since it is not an Uposatha, the Uposatha was not made there, so the fourteenth itself became the fifteenth. "Samānetareti" is a word division: "samā ūnā itareti" (equal, less, other). "Itareti" means the visiting monks. "Let them follow the former" means when the resident monks are performing the preliminary duties saying "Today is the fifteenth Uposatha," let them follow the former resident monks. "Sacedhikāti" means if the visiting monks are numerous. "Purimāti" means the resident monks. "Let them follow them" means when the visiting monks are performing the preliminary duties saying "Today is the fourteenth Uposatha," let them follow them. "Sesepīti" means even in the case of the fifteenth for the visiting monks. "Ayaṃ nayoti" means this same method, such as "If it's the fifteenth for the visiting monks, and the other for the others." Here, however, it should be understood that those for whom it is the fifteenth, they either came from another country or made the past Uposatha a fourteenth. 417. Since the past Uposatha was made on the fourteenth, the fifteenth Uposatha was made on the fourteenth, so the fifteenth became the first day of the fortnight for the resident monks, therefore it says "for the resident monks it is the first day of the fortnight." "Of the others" means of the visiting monks. "Uposatha" means the fifteenth Uposatha. "Samathokānanti" means for visiting monks who are equal or few in number to themselves. "Mūlaṭṭhāti" means the resident monks. "Kāmato dentūti" means they should give according to their own wish. 418. "No ce dentīti" means if the resident monks do not give a physical assembly, but for those resident monks, since the Uposatha was made yesterday, there is no Uposatha to be made today. The connection is: "Should give a physical assembly when many are unwilling." "Bahūsūti" means when the visiting monks are numerous. "Bahi vā vajeti" means the assembly of resident monks should go outside the boundary. 419. Should announce the Suttanta. should try and recite the Sutta called Pātimokkha. 420. To sweep... and to arrange the water-seat, if one sent by the great elder, being capable, does not do so, this is the connection. "Kallo" means not sick. "Tathā" refers to an offense of wrong-doing. If there are no seats, even broken branches, having had them made suitable, should be arranged. If there is no oil, fire should be lit in a potsherd. 421-3. "Having arranged the water-seat" means having made ready water for drinking and use, and a seat. "Gaṇañatti" means the motion to be established by the group, which will now be spoken. "Te" means the other two bhikkhus. "By the completed preliminary arrangements" means a three-word compound meaning "whose preliminary arrangements, such as wearing the upper robe over one shoulder, are completed." "By the new ones, they are thus conducted" is the connection. "Te" means the other two. 424. Having done what should be done, having completed the preliminary duties and so on, "the new one thus conducts himself" is the construction. 427. "Where" means "in which monastery, having brought the purity of each one" is the connection. In "ekekassa" here, there is a reduplication for distribution. "Vicchā" is the desire to extend to separate meanings by action, quality, or substance. Here, however, "vicchā" is the desire to extend or connect each separate one among four, three, or two, by the action called "bringing the declaration of purity." In "itarītarā" (each other) here, it should also be understood in terms of the action of doing. It is said that three, two, or one perform the respective Sangha Uposatha, group Uposatha, or individual Uposatha. This is the meaning here: among four, having brought one's purity, three perform the purity Uposatha; or among three, having brought one's purity, two perform the Sangha Uposatha;