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this is an irregular Uposatha act, against the Dhamma. But if, having brought one's purity, three perform the Sangha Uposatha; having brought one's purity, two perform the purity Uposatha; this is called an irregular act, against the Dhamma. If, however, all four gather and perform the purity Uposatha; or three or two perform the Sangha Uposatha; this is called a harmonious act, against the Dhamma. By the opposite of that, it is harmonious by the Dhamma. to be known. 428. In the case of a faction, or a united group, if one perceives it as "a faction," or if one acts doubtfully, it is a dukkaṭa—this is the connection. "Vagga" means a factional group. "Vimatissa" means one who is doubtful, thinking, "Is it a faction, or united?" By this, the one who is prone to remorse is also indicated. "Karoto" means one who performs the Uposatha. The phrase "karoto" should be construed as acting with the intention of causing division. Here, however, due to the strength of the evil, a thullaccaya is stated. "Saññino" means the mind is spoken of by way of perception, meaning one who has a mind. 429-30. "Ukkhittassa" and so on, points out the persons to be avoided. "Ukkhittassa" is the genitive case in the sense of the agent. Since the word "nisinna" (seated) is in the sense of the object, it must be that "ukkhitta" (suspended) and others are agents. "Sesānaṃ" (of the remaining ones) is meaningful due to the deviation of the bhikkhus as a qualifier. "Abhabbassa" means the eleven kinds of incapable persons, such as eunuchs, who are incapable. And one does not recite the Pātimokkha in a seated assembly—this is the connection. It should be construed that one does not recite it for one who has a similar offense. "Sabhāgāpattiko" means an offense that has a similar share or portion in terms of the basis, such as eating at the wrong time; this is a bahubbīhi compound. Regarding "chandena parivutthena" (surrounded by consent), there are four kinds of "pārivāsiya" (circumstances): "parisapārivāsiya" (assembly circumstance), "rattipārivāsiya" (night circumstance), "chandapārivāsiya" (consent circumstance), and "ajjhāsayapārivāsiya" (intention circumstance). Among these, bhikkhus gather for some purpose. Then, due to some reason, such as a cloudburst, there is no opportunity. Then they rise up without having released their consent, thinking, "Let's go elsewhere." This is called "parisapārivāsiya." Although it is "parisapārivāsiya," because the consent has not been released, it is permissible to perform an act. "We will listen to the Dhamma until everyone gathers"— they request one person. While he is delivering the Dhamma talk, the sun rises. If they were seated to perform a Cātuddasika (14th day Uposatha), it is permissible to perform a Pannarasika (15th day Uposatha). If they were seated to perform a Pannarasika, it is not permissible to perform the Uposatha on the first day of the month, which is not an Uposatha day. However, it is permissible to perform another Saṅgha act. This is called "rattipārivāsiya." a. Thus, when someone was seated, a certain astrologer monk said, "Today the constellation is fierce, do not do this act." They, by his word, abandoned their intention and remained seated there. Then another came and said, "While waiting for the constellation, the opportunity passed the fool," and said, "What's with the constellation? Do it!" This is both a change of intention and a change of resolve. In one such change, it is proper to bring about a purification of intention and perform the act. 431. The connection is: It is not proper to perform the Uposatha without declaring or clarifying what has arisen or is doubtful. "Without clarifying" means without clarifying a serious offense. "Not" means absolutely not. 432. "Uposatha that is fixed" is a bahubbihi compound, meaning "that in which the Uposatha is fixed, not abandoned." "On that day" means on that Uposatha day. The interpretation is: It does not go to the boundary alone to resolve, without an obstacle or the Sangha. By "to resolve," it also implies the group Uposatha. By "boundary," it also implies a river. The explanation of the Uposatha is finished. 45. The explanation of the Pavāraṇā 433. "Mutual Pavāraṇā" and so on, means the Pavāraṇā to be done mutually. There, for three or four, setting aside the group motion, it is a mutual Pavāraṇā. For two, however, it is without setting aside. "Resolution" means the resolution Pavāraṇā. It is called "resolution" because of the fixed neuter gender in the sense of "that which approaches." The remaining five and so on, the remaining Sangha Pavāraṇā to be done by the Sangha, is to be done by setting aside a motion according to the Sangha. By this, among the nine, the Sangha Pavāraṇā and so on, three are shown. For there are nine Pavāraṇās: on the fourteenth, on the fifteenth, on the day of harmony, according to the day; with three declarations, with two declarations, with one declaration, according to the manner of doing; Pavāraṇā in the Sangha, Pavāraṇā in the group, Pavāraṇā by an individual, according to the doer. There, for those who have spent the former rainy season, the full moon of the former Kattika or, if their Pavāraṇā is disturbed by quarrelsome individuals, they postpone it, then the dark fortnight of the Kattika month, the fourteenth or the full moon of the last Kattika, or the full moon of the last Kattika which is the end of the last rainy season, these are the Pavāraṇā days. This is the customary practice. If there are such conditions, it is permissible to perform Pavāraṇā even on the fourteenth days of both Kattika full moons. However, for a divided Saṅgha, any day becomes a Pavāraṇā day when there is harmony. These are the three Pavāraṇās according to the day. As for the manner of performance, they should be understood in the way that will be explained. 434. In "Preliminary duties," etc. – "Broom and lamp, water and seat; these are called the preliminary preparations for Pavāraṇā. "Asking for consent, announcing the season, counting the bhikkhus, and giving advice; these are called the preliminary duties for Pavāraṇā. "When the Pavāraṇā is ready for as many bhikkhus as are fit for the act, and there are no similar offenses, and there are no blameworthy individuals present, it is said to be ready for the act." Thus, the preliminary duties, etc., mentioned in the commentary, should be understood. "Ñatti" (motion) refers to the general motion of the Saṅgha that will now be explained. When such a motion has been established, if there is a reason, it is permissible to perform Pavāraṇā as a three-time, two-time, one-time, or same-vassa Pavāraṇā. This very motion, "The Saṅgha should perform Pavāraṇā," can also be established as: "The Saṅgha should perform the three-time Pavāraṇā," "The Saṅgha should perform the two-time Pavāraṇā," "The Saṅgha should perform the one-time Pavāraṇā," "The Saṅgha should perform the same-vassa Pavāraṇā." On the fourteenth day, if there is harmony, it should be said, "The fourteenth day is harmony." 437. When the elders perform Pavāraṇā sitting in the squatting posture, the new bhikkhu should remain squatting until he himself performs Pavāraṇā. "Acchatūti" means "should sit." 440-2. "Dhammasākacchā ca kalaho cā"ti is a dvanda compound (discourse on Dhamma and quarrel). Since the night has passed, and there is no opportunity for a three-time Pavāraṇā, or if there are ten kinds of obstacles, the connection should be understood as: "Having recited the motion appropriately, 'May the Saṅgha hear me... (etc.)... should perform the same-vassa Pavāraṇā,' one should perform Pavāraṇā in accordance with the established motion." "It is suitable" means: "Let the Sangha hear me... (etc.)... the night was spent by those giving alms. If... (etc.)... the night will break, if it is suitable for the Sangha," and so on, in accordance with that spent night. "Let the Sangha hear me, Venerable Sirs. This is a royal obstacle. If the Sangha (makes a declaration) three times... (etc.)... the Sangha will be, then this royal obstacle will be, if it is suitable for the Sangha," and so on, is the meaning, in accordance with royal obstacles and so on. But "Then this will be an obstacle to the holy life" is said by taking the obstacle to the holy life mentioned at the end, by way of abbreviation. But "two declarations" and so on, though they should be said separately, are said concisely by way of omission. But at the time of speaking, it should be said "may make a two-time invitation" and so on. And "if equals should come" and so on, refers to the verses mentioned in the Uposatha, such as "if equals should come." Herein: in this Pavāraṇā (invitation ceremony). And this is the method of bringing forth (the verses) – If equals should come, even a few making the invitation; They who have invited are well invited, and by others should be invited; When invited, by all or by some who have arisen. And they should invite them, if there are many near; Having done in all alternatives, the preliminary duty, he again declares. But the verses like "The fifteenth for the residents" and so on are similar here too. 443. "Having spoken the motion" means having spoken the motion of the group to be mentioned. 444. "Having uttered" means two or three others should be said in the manner to be mentioned. 446-8. "Having done what is to be done" should be construed. "What is to be done" means the preliminary duties and so on. Even by a new one, "I, Venerable Sir... (etc.)... will make amends" should be construed as the elder's action. "Thus" refers to what is now to be mentioned. 449. "In which" and so on is clear, being stated in the usual way. 450. "By the verse" means the verses mentioned below, such as "In a faction, in harmony, in a faction, those who perceive." Herein, this is the distinction – in "karoti" (does), the meaning "makes the invitation" should be taken.