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With the intention of transgression, (whether) with intention or without intention; And even by knowing the rule, so say the teachers. 107. Having performed the preliminary duties, etc., the Uposatha and Pavāraṇā; All nine ways explained, should be done by one who loves virtue. 108. Sweeping and a lamp, and water and a seat; These for the Uposatha are called preliminary duties. 109. Consent, purity, announcement of the season, and counting the bhikkhus, and exhortation; These for the Uposatha are called preliminary functions. 110. The Uposatha (is valid) when as many bhikkhus as are qualified for the act (are present), and there are no similar offences (among them); And there are no objectionable persons among them, it is called "fit for the act." 111. Having completed the preliminary duties and preliminary functions, with the permission of the united Sangha of bhikkhus who have declared their offences, we request to recite the Pātimokkha. 112. By way of declaration of purity, determination, and recitation of the Sutta, there are three (types); And by a group, an individual, or the Sangha, they should perform it in due order. 113. The fourteenth and fifteenth (days), and unity by day, three ways; By day, by individual, and by the manner of performance, they are said to be nine. 114. Having made them three by three, by the distinction of day and individual; Three times spoken or two times spoken, nine Pavāraṇās are declared. 115. From the last fortnight of Kattika, winter (extends) to the full moon of Phagguṇa; From its last fortnight, summer (extends) to the full moon of Āsāḷha; The rest is the rainy season, (making) twenty-four Uposathas. 116. Six of these are fourteenth-day (Uposathas), the third and seventh fortnights; The remaining eighteen Uposathas are known as fifteenth-day (Uposathas). 117. "I give my consent, take my consent, report my consent" – this is consent. should be given. 118. "I give purity, take purity from me, announce purity to me," thus purity should be given. 119. "I give invitation, take invitation from me, announce invitation to me, invite for my sake," thus invitation should be given. 120. By one confessing an offense, having said, "Venerable sir, I have committed many offenses of various kinds, I confess them before you," and when the recipient says, "Do you see, friend, those offenses?" having said, "Yes, venerable sir, I see them," and when the recipient again says, "In the future, friend, you should restrain yourself," having said, "Good, very well, venerable sir, I will restrain myself" three times, it should be confessed. 121. By one announcing doubt, having said, "Venerable sir, I am doubtful about many offenses of various kinds; when I am free from doubt, then I will rectify those offenses" three times, it should be announced. 122. "Today is my Uposatha, I resolve 'fifteenth' or 'fourteenth'" having said three times, a person should perform the Uposatha of resolution. 123. In the case of two, the elder should say, "I am pure, friend, hold me as 'pure'" three times. The junior should also say the same. The word "Venerable sir" is the difference. 124. In the case of three, having established the motion, "May the venerable ones listen to me, today is the fifteenth Uposatha. If it is agreeable to the venerable ones, we will perform the Uposatha of purity with each other," the Uposatha of purity should be performed in the manner stated in sequence. 125. "Today is my Pavāraṇā, I resolve 'fourteenth' or 'fifteenth'" having said three times, one should invite. 126. In the case of two, the elder should say, "Friend, I invite the venerable one concerning what has been seen, or heard, or suspected. May the venerable one speak to me out of compassion; seeing it, I will rectify it" three times, and then invite. The junior should also say the same. The word "Venerable sir" is the difference. 127. Or in the case of three, Or among four, having established the motion: "May the venerable ones listen to me, today is the Pavāraṇā, the fifteenth day. If it is suitable for the venerable ones, we shall invite one another." Having said three times by the elder: "Friends, I invite the venerable ones regarding what was seen, or heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I shall rectify it." The invitation should be made. By the junior monks, too, in the same way, in due order, the invitation should be made. The word "Bhante" is a distinction. 128. But when there are more than four, having established the motion: "May the Saṅgha listen to me, friends, today is the Pavāraṇā, the fifteenth day. If it is suitable for the Saṅgha, the Saṅgha shall invite." Having said three times by the senior monk: "Friends, I invite the Saṅgha regarding what was seen, or heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I shall rectify it." The invitation should be made. By the junior monks, too, in the same way, in due order, having said three times: "Venerable Sirs, I invite the Saṅgha regarding what was seen, or heard, or suspected. May the venerable ones speak to me, out of compassion. Seeing it, I shall rectify it." The invitation should be made. The Mūlasikkhā is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Commentary on the Mūlasikkhā Account of the Commencement of the Text Giving all desires, the Triple Gem, a gem among all gems; Supreme, most supreme, having paid homage to that worthy of homage. My head at the feet of the celibate ones, the teachers; Having placed it, I shall make an explanation of the meaning of the Mūlasikkhā. Elaboration on the Account of the Commencement of the Text Therein, first of all, showing homage to the Teacher, who is honored by all, the best of all beings, he says, "Having bowed to the Protector," and so on. "Having bowed to the Protector," the Blessed One, endowed with the four qualities of a protector, having paid homage, from the beginning, from the time of ordination, by a junior monk, recently gone forth and ordained, to learn in the fundamental language, the Māgadha language, the Mūlasikkhā in brief, in summary, "I shall declare," this is the overall meaning. This, however, is the meaning of the parts – not having become one whose burden is bent, inclined, and prone to that, having paid homage through the doors of body, speech, and mind, is the meaning. He protects, therefore, a protector (nātho); he wishes, he desires the welfare and happiness of those to be trained through compassion, is the meaning. Or, he afflicts the defilements that have arisen in those to be trained, is the meaning. Or, he requests, is the meaning. For the Blessed One, by saying, "It is good, monks, that a monk should review his own attainments from time to time," and so on (A.N. 8.7), having requested that particular practice for the welfare of beings, being encouraged by compassion, he enjoins them to it. Or, endowed with supreme mastery of mind, he rules over, he overcomes all beings, therefore the supreme lord, the Blessed One, is called "protector." And all this meaning should be understood according to the rules of grammar. I will explain (pavakkhāmi) means I will speak in a detailed manner. The fundamental training (mūlasikkhā) means the three trainings of higher morality, higher mind, and higher wisdom. It is fundamental because it is the means of establishing a fully ordained monk, and it is training because it is to be trained in. The text that illuminates it, being stated here concisely in the form of a text, is called "fundamental training." Among these, what is morality, what is higher morality, what is mind, what is higher mind, what is wisdom, what is higher wisdom? It is said: The five-fold, eight-fold, ten-fold morality is simply morality. But the morality of restraint according to the Pātimokkha is called "higher morality." For it is superior and supreme to all worldly moralities, like the sun to lamps, like Sineru to mountains. And even more than the Pātimokkha restraint, the morality associated with the path and its fruits is higher morality, but that is not intended here. For one who is training in that does not engage in sexual intercourse. But the eight wholesome sensuous-sphere consciousnesses, and the eight worldly attainment consciousnesses, when taken together, are simply mind. But the eight attainment consciousnesses that are the basis for insight are called "higher mind." For they are superior and supreme to all worldly consciousnesses. And even more than that, the consciousness associated with the path and its fruits is higher mind, but that is not intended here. For He who trains in that engages in sexual intercourse. Knowledge of the ownership of kamma, which proceeds in the manner of "There is what is given, there is what is offered," is wisdom (paññā). But the insight knowledge that discerns the characteristics of the three marks is called "higher wisdom" (adhipaññā). For it is superior and supreme among all worldly wisdoms. And even more so, the wisdom of the path and fruit is higher wisdom, but that is not intended here. For he who trains in that does not engage in sexual intercourse. Among these three trainings, the training in higher virtue should be trained in by practicing both kinds of virtue, that is, conduct and restraint, as instructed, and by abandoning the opposing defilements by way of temporary suppression. The training in higher mind should be trained in by engaging in the aforementioned objects, thereby suppressing the groups of hindrances which are opposed to jhānas. But the training in higher wisdom should be trained in by eradicating the latent defilements by way of temporary suppression and complete eradication, as appropriate. Therefore, because it serves to establish a firm foundation, it is a root, and because it is to be trained in, it is a training,