(Mv.II.22.1) [181] Then the Blessed One addressed the monks: “Gather, monks. The Saṅgha will perform the Uposatha.”

When that was said, a certain monk said to the Blessed One, “There is a sick monk, lord. He hasn’t come.”

“I allow that a sick monk give his purity.”

“And, monks, it should be given like this:

“Having arranged his robe over one shoulder, the sick monk should approach one monk, then sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘I give (my) purity. Convey my purity. Announce my purity.’

“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is given.

“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is not given.

(Mv.II.22.2) “If he manages it, well and good. If not, then, having carried the sick monk into the midst of the Saṅgha on a bed or bench, they should perform the Uposatha.

“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot, his disease will grow worse or he will die,’ then the sick one should not be moved from his place.

“The Saṅgha should go there and perform the Uposatha.

“Not even then should the Uposatha transaction be performed by a factional Saṅgha. If (the Saṅgha) should perform it: an offense of wrong doing.”[2]

(Mv.II.22.3) “Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away then and there (not to the Uposatha), the purity should be given to another (monk).

“Monks, if the conveyor of purity, having been given (another monk’s) purity — then and there — disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, the purity should be given to another (monk).

“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away (somewhere else) while on the way (to the Uposatha), the purity is not conveyed.

(Mv.II.22.4) “Monks, if the conveyor of purity, having been given (another monk’s) purity — while on the way (to the Uposatha) — disrobes, dies, …

“admits to being a hermaphrodite, the purity is not conveyed.

“Monks, if the conveyor of purity, having been given (another monk’s) purity — on arriving in the Saṅgha — goes away (somewhere else), the purity is conveyed.

“Monks, if the conveyor of purity, having been given (another monk’s) purity — on arriving in the Saṅgha — disrobes, dies, …

“admits to being a hermaphrodite, the purity is conveyed.

“Monks, if the conveyor of purity, having been given (another monk’s) purity — on arriving in the Saṅgha — falling asleep, doesn’t announce it, doesn’t announce it out of carelessness, or, having entered a (meditative) attainment, doesn’t announce it, the purity is conveyed.

“There is no offense for the conveyor of purity.

“If the conveyor of purity, having been given (another monk’s) purity — on arriving in the Saṅgha — intentionally does not announce it, the purity is conveyed. For the conveyor of purity: an offense of wrong doing.”