The actual procedure used in the Bhikkhuni communities I am most familiar with is that the seniormost bhikkhuni present is responsible for ensuring that the duties are done. Some of them, she can observe for herself by her presence in the Uposatha hall (Are the seats arranged? Are there lamps? Is there water?). She can also ask about things in English if she needs to (Has the hall been swept?). Once she has ensured that all the preliminaries are complete, the summary is chanted, followed by the senior stating formally that everything has been done, and inviting the recitation of the Patimokkha.
Further information about how this is managed can be found in the appendices of the Bhikkhuni Patimokkha book (p. 114):
Pubbakaraṇaṁ and Pubbakiccaṁ (Uposatha Preliminary Duties)
One of the duties of the senior bhikkhunī in a monastery is to announce to the others, “Today is the uposatha day” (“Ajjuposatho”). The Canon recommends that she announce this in good time, but allows her to announce it whenever she remembers during the day. [Mv.II.19.1]
At an agreed on time, the Saṅgha should meet, with the most senior bhikkhunī coming first. [Mv.II.10.1]
Pubbakaraṇa (to be done beforehand)
The senior bhikkhunī supervises the other bhikkhunīs in sweeping the uposatha hall, preparing the seats for the bhikkhunīs, lighting lamps (if the meeting is held at night or in a dark place), and setting out drinking water (and washing water). The senior bhikkhunī may request junior bhikkhunīs to do these things. If, when asked and not ill, they do not comply, they incur dukkaṭas. [Mv.II.20.1-6]
Pubbakicca (preliminary duties)
The bhikkhunīs, once they have met, should convey the consent and purity of any ill bhikkhunīs who are within the sīmā, (shared-communion-boundary) and who have not joined the meeting. Then they should tell the season and count the number of bhikkhunīs. As well, before the Pātimokkha, they should have clarified the date of the uposatha and requested the ovāda from the Bhikkhu Saṅgha.
This may be similar to what Venerable Ñāṇatusita describes as the procedure for the Burmese traditions (p. xviii):
In Burma the preliminary dialogue is recited in Burmese rather than in Pali. However, the two summary verses from the Kaṅkhāvitaraṇī are recited in Pali.
(Though this does make it sound like there’s a formalized Burmese version of the dialogue, which would be different from the procedure described above for the Bhikkhunis.)
I guess the interesting question would be whether there are contemporary Bhikkhuni communities that do use a version of the formal question and response dialogue in Pali. I don’t know the answer to that! Perhaps others have more information about this?
