Theravāda Collection on Monastic Law Theravāda Vinayapiṭaka
The Great Division Mahāvagga

The chapter on the invitation ceremony 4. Pavāraṇākkhandhaka

1. Being uncomfortable 1. Aphāsukavihāra

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?” “kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti. Then it occurred to them, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“Let’s not talk to one another. “sace kho mayaṁ aññamaññaṁ neva ālapeyyāma na sallapeyyāma—Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing. yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya; Whoever returns last from almsround may eat whatever is left over, or he should discard it where there are no cultivated plants or in water without life. yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall. so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya; Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it. yo passeyya pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeyya; If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together. sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya; He shouldn’t speak because of that. na tveva tappaccayā vācaṁ bhindeyya—In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.” evaṁ kho mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti.

And they did just that. Atha kho te bhikkhū aññamaññaṁ neva ālapiṁsu, na sallapiṁsu. Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti; so āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṁ bhindati.

Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha. Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ. And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkamiṁsu. When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Since it is the custom for Buddhas to greet newly-arrived monks, Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. the Buddha said to them, Atha kho bhagavā te bhikkhū etadavoca—“I hope you’re keeping well, monks, I hope you’re getting by? “kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, I hope you had a comfortable and harmonious rains, and got almsfood without trouble?” kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?

“We’re keeping well, sir, we’re getting by. “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. We had a comfortable and harmonious rains, and got almsfood without trouble.” Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.

When Buddhas know what is going on, sometimes they ask and sometimes not. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. They know the right time to ask and when not to ask. Kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti. Buddhas ask when it is beneficial, otherwise not, Atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. for Buddhas are incapable of doing what is unbeneficial. Anatthasaṁhite setughāto tathāgatānaṁ. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.

So the Buddha said to those monks, “In what way, monks, did you have a harmonious and comfortable rains? And how did you get almsfood without trouble?” Atha kho bhagavā te bhikkhū etadavoca— “yathākathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti.

“Idha mayaṁ, bhante, sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchimhā. Tesaṁ no, bhante, amhākaṁ etadahosi—‘kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti. Tesaṁ no, bhante, amhākaṁ etadahosi—‘sace kho mayaṁ aññamaññaṁ neva ālapeyyāma na sallapeyyāma—yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya; yo passeyya pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeyya; sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṁ bhindeyya—evaṁ kho mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti. Atha kho mayaṁ, bhante, aññamaññaṁ neva ālapimhā na sallapimhā. Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti, so āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṁ bhindati. Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.

When they had told him, the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—

“While being uncomfortable, these foolish men claim they were living in comfort. “aphāsuññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. While living together like animals, they claim they were living in comfort. Pasusaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. While living together like sheep, they claim they were living in comfort. Eḷakasaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. While living together like enemies, they claim they were living in comfort. Sapattasaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. How could these foolish men take a vow of silence, like the monastics of other religions? Kathañhi nāmime, bhikkhave, moghapurisā mūgabbataṁ titthiyasamādānaṁ samādiyissanti. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them and giving a teaching, he addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t take a vow of silence, like the monastics of other religions. na, bhikkhave, mūgabbataṁ titthiyasamādānaṁ samādiyitabbaṁ. If you do, you commit an offense of wrong conduct. Yo samādiyeyya, āpatti dukkaṭassa.

When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things: Anujānāmi, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ tīhi ṭhānehi pavāretuṁ—what has been seen, heard, or suspected. diṭṭhena vā sutena vā parisaṅkāya vā.

This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training. Sā vo bhavissati aññamaññānulomatā āpattivuṭṭhānatā vinayapurekkhāratā. And you should do the invitation ceremony like this. Evañca pana, bhikkhave, pavāretabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. Today is the invitation ceremony. Ajja pavāraṇā. If the Sangha is ready, it should do the invitation ceremony.’ Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. ‘saṅghaṁ, āvuso, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Dutiyampi, āvuso, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Tatiyampi, āvuso, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends.’ Passanto paṭikarissāmī’ti.

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. ‘saṅghaṁ, bhante, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. Dutiyampi, bhante, saṅghaṁ …pe… For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. tatiyampi, bhante, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends.’” Passanto paṭikarissāmī’”ti.

Soon afterwards the monks from the group of six remained seated while the senior monks were inviting correction, squatting on their heels. Tena kho pana samayena chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchanti. The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six act like this?” “kathañhi nāma chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchissantī”ti. They told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that the monks from the group of six are acting like this?” “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchantī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men act like this?” kathañhi nāma te, bhikkhave, moghapurisā theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchissanti. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya …pe… After rebuking them … vigarahitvā …pe… he gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t remain seated while the senior monks are inviting correction, squatting on their heels. “na, bhikkhave, theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchitabbaṁ. If you do, you commit an offense of wrong conduct. Yo accheyya, āpatti dukkaṭassa.

Everyone should squat on their heels during the invitation ceremony.” Anujānāmi, bhikkhave, sabbeheva ukkuṭikaṁ nisinnehi pavāretun”ti.

On one occasion, while squatting on his heels and waiting for everyone to finish, a senior monk who was weak from old age fainted and fell over. Tena kho pana samayena aññataro thero jarādubbalo yāva sabbe pavārentīti ukkuṭikaṁ nisinno āgamayamāno mucchito papati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should squat on your heels until you have invited correction. Once you have invited, you may sit down.” “Anujānāmi, bhikkhave, tadamantarā ukkuṭikaṁ nisīdituṁ yāva pavāreti, pavāretvā āsane nisīditun”ti.

2. Breach of the invitation ceremony 2. Pavāraṇābheda

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“How many invitation days are there?” “kati nu kho pavāraṇā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“There are two invitation days: “Dvemā, bhikkhave, pavāraṇā—the fourteenth and the fifteenth day of the lunar half-month.” cātuddasikā ca pannarasikā ca. Imā kho, bhikkhave, dve pavāraṇā”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“How many kinds of invitation procedures are there?” “kati nu kho pavāraṇakammānī”ti? Bhagavato etamatthaṁ ārocesuṁ.

“There are four kinds: “Cattārimāni, bhikkhave, pavāraṇakammāni—

The invitation procedure that is illegitimate and has an incomplete assembly. adhammena vaggaṁ pavāraṇakammaṁ,
The invitation procedure that is illegitimate but has a complete assembly. adhammena samaggaṁ pavāraṇakammaṁ,
The invitation procedure that is legitimate but has an incomplete assembly. dhammena vaggaṁ pavāraṇakammaṁ,
The invitation procedure that is legitimate and has a complete assembly. dhammena samaggaṁ pavāraṇakammaṁ.

The first, Tatra, bhikkhave, yadidaṁ adhammena vaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ; na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ. second, Tatra, bhikkhave, yadidaṁ adhammena samaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ; na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ. and third of these shouldn’t be done; Tatra, bhikkhave, yadidaṁ dhammena vaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ; I haven’t allowed such procedures. na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ. The fourth should be done; Tatra, bhikkhave, yadidaṁ dhammena samaggaṁ pavāraṇakammaṁ, evarūpaṁ, bhikkhave, pavāraṇakammaṁ kātabbaṁ; I have allowed such procedures. evarūpañca mayā pavāraṇakammaṁ anuññātaṁ. Therefore, monks, you should train like this: ‘We will do invitation procedures that are legitimate and have a complete assembly.’” Tasmātiha, bhikkhave, evarūpaṁ pavāraṇakammaṁ karissāma yadidaṁ dhammena samagganti, evañhi vo, bhikkhave, sikkhitabban”ti.

3. The allowance to pass on the invitation 3. Pavāraṇādānānujānana

The Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“Gather, monks, “sannipatatha, bhikkhave. for the Sangha to do the invitation ceremony.” Saṅgho pavāressatī”ti. A monk said to the Buddha, Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—“Sir, there’s a sick monk. He hasn’t come.” “atthi, bhante, bhikkhu gilāno, so anāgato”ti.

“A sick monk should pass on his invitation. “Anujānāmi, bhikkhave, gilānena bhikkhunā pavāraṇaṁ dātuṁ.

And he should do it like this. Evañca pana, bhikkhave, dātabbā—The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘I pass on my invitation; please convey my invitation; please announce my invitation; please invite correction on my behalf.’ If he makes this understood by body, by speech, or by body and speech, then the invitation has been passed on. ‘pavāraṇaṁ dammi, pavāraṇaṁ me hara, pavāraṇaṁ me ārocehi, mamatthāya pavārehī’ti kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pavāraṇā; If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on. na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pavāraṇā.

If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the invitation ceremony. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā pavāretabbaṁ. But if the one who is nursing him says, Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ etadahosi—‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. ‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissatī’ti na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. The Sangha should go to where the sick monk is and do the invitation ceremony there. Saṅghena tattha gantvā pavāretabbaṁ;

You shouldn’t do the invitation ceremony with an incomplete sangha. na tveva vaggena saṅghena pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Pavāreyya ce, āpatti dukkaṭassa.

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away right then and there, then the invitation should be passed on to someone else. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva pakkamati, aññassa dātabbā pavāraṇā. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes right then and there, Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva vibbhamati …pe… dies right then and there, kālaṁ karoti … admits right then and there that he’s a novice monk, sāmaṇero paṭijānāti … admits right then and there that he’s renounced the training, sikkhaṁ paccakkhātako paṭijānāti … admits right then and there that he’s committed the worst kind of offense, antimavatthuṁ ajjhāpannako paṭijānāti … admits right then and there that he’s insane, ummattako paṭijānāti … admits right then and there that he’s deranged, khittacitto paṭijānāti … admits right then and there that he’s overwhelmed by pain, vedanāṭṭo paṭijānāti … admits right then and there that he’s been ejected for not recognizing an offense, āpattiyā adassane ukkhittako paṭijānāti … admits right then and there that he’s been ejected for not making amends for an offense, āpattiyā appaṭikamme ukkhittako paṭijānāti … admits right then and there that he’s been ejected for not giving up a bad view, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … admits right then and there that he’s a paṇḍaka, paṇḍako paṭijānāti … admits right then and there that he’s a fake monk, theyyasaṁvāsako paṭijānāti … admits right then and there that he’s previously left to join the monastics of another religion, titthiyapakkantako paṭijānāti … admits right then and there that he’s an animal, tiracchānagato paṭijānāti … admits right then and there that he’s a matricide, mātughātako paṭijānāti … admits right then and there that he’s a patricide, pitughātako paṭijānāti … admits right then and there that he’s a murderer of a perfected one, arahantaghātako paṭijānāti … admits right then and there that he’s raped a nun, bhikkhunidūsako paṭijānāti … admits right then and there that he’s caused a schism in the Sangha, saṅghabhedako paṭijānāti … admits right then and there that he’s caused the Buddha to bleed, lohituppādako paṭijānāti … or admits right then and there that he’s a hermaphrodite, then the invitation should be passed on to someone else. ubhatobyañjanako paṭijānāti, aññassa dātabbā pavāraṇā.

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away while on his way to the invitation ceremony, then the invitation hasn’t been brought. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge pakkamati, anāhaṭā hoti pavāraṇā. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes, Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge vibbhamati …pe… dies, kālaṁ karoti … admits that he’s a novice monk, sāmaṇero paṭijānāti … admits that he’s renounced the training, sikkhaṁ paccakkhātako paṭijānāti … admits that he’s committed the worst kind of offense, antimavatthuṁ ajjhāpannako paṭijānāti … admits that he’s insane, ummattako paṭijānāti … admits that he’s deranged, khittacitto paṭijānāti … admits that he’s overwhelmed by pain, vedanāṭṭo paṭijānāti … admits that he’s been ejected for not recognizing an offense, āpattiyā adassane ukkhittako paṭijānāti … admits that he’s been ejected for not making amends for an offense, āpattiyā appaṭikamme ukkhittako paṭijānāti … admits that he’s been ejected for not giving up a bad view, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … admits that he’s a paṇḍaka, paṇḍako paṭijānāti … admits that he’s a fake monk, theyyasaṁvāsako paṭijānāti … admits that he’s previously left to join the monastics of another religion, titthiyapakkantako paṭijānāti … admits that he’s an animal, tiracchānagato paṭijānāti … admits that he’s a matricide, mātughātako paṭijānāti … admits that he’s a patricide, pitughātako paṭijānāti … admits that he’s a murderer of a perfected one, arahantaghātako paṭijānāti … admits that he’s raped a nun, bhikkhunidūsako paṭijānāti … admits that he’s caused a schism in the Sangha, saṅghabhedako paṭijānāti … admits that he’s caused the Buddha to bleed, lohituppādako paṭijānāti … or admits that he’s a hermaphrodite while on his way to the invitation ceremony, then the invitation hasn’t been brought. ubhatobyañjanako paṭijānāti, anāhaṭā hoti pavāraṇā.

But if, after the invitation has been passed on to him, the monk who is conveying the invitation goes away after reaching the Sangha, then the invitation has been brought. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pakkamati, āhaṭā hoti pavāraṇā. And if, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes, Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto vibbhamati …pe… dies, kālaṁ karoti … admits that he’s a novice monk, sāmaṇero paṭijānāti … admits that he’s renounced the training, sikkhaṁ paccakkhātako paṭijānāti … admits that he’s committed the worst kind of offense, antimavatthuṁ ajjhāpannako paṭijānāti … admits that he’s insane, ummattako paṭijānāti … admits that he’s deranged, khittacitto paṭijānāti … admits that he’s overwhelmed by pain, vedanāṭṭo paṭijānāti … admits that he’s been ejected for not recognizing an offense, āpattiyā adassane ukkhittako paṭijānāti … admits that he’s been ejected for not making amends for an offense, āpattiyā appaṭikamme ukkhittako paṭijānāti … admits that he’s been ejected for not giving up a bad view, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … admits that he’s a paṇḍaka, paṇḍako paṭijānāti … admits that he’s a fake monk, theyyasaṁvāsako paṭijānāti … admits that he’s previously left to join the monastics of another religion, titthiyapakkantako paṭijānāti … admits that he’s an animal, tiracchānagato paṭijānāti … admits that he’s a matricide, mātughātako paṭijānāti … admits that he’s a patricide, pitughātako paṭijānāti … admits that he’s a murderer of a perfected one, arahantaghātako paṭijānāti … admits that he’s raped a nun, bhikkhunidūsako paṭijānāti … admits that he’s caused a schism in the Sangha, saṅghabhedako paṭijānāti … admits that he’s caused the Buddha to bleed, lohituppādako paṭijānāti … or admits that he’s a hermaphrodite after reaching the Sangha, then the invitation has been brought. ubhatobyañjanako paṭijānāti, āhaṭā hoti pavāraṇā.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he falls asleep, then the invitation has been brought. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sutto nāroceti, āhaṭā hoti pavāraṇā. There’s no offense for the one who is conveying the invitation. Pavāraṇahārakassa anāpatti. And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he is heedless Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pamatto nāroceti …pe… or because he gains a meditation attainment, then the invitation has been brought. samāpanno nāroceti, āhaṭā hoti pavāraṇā. There’s no offense for the one who is conveying the invitation. Pavāraṇahārakassa anāpatti.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but deliberately doesn’t announce the invitation, then the invitation has been brought. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sañcicca nāroceti, āhaṭā hoti pavāraṇā.

But there’s an offense of wrong conduct for the one who is conveying the invitation. Pavāraṇahārakassa āpatti dukkaṭassa.

On the invitation day, if the Sangha has business to be done, then anyone passing on their invitation should also give their consent.” Anujānāmi, bhikkhave, tadahu pavāraṇāya pavāraṇaṁ dentena chandampi dātuṁ, santi saṅghassa karaṇīyan”ti.

4. Discussion on being seized by relatives, etc. 4. Ñātakādiggahaṇakathā

At one time on the invitation day, a certain monk was seized by his relatives. Tena kho pana samayena aññataraṁ bhikkhuṁ tadahu pavāraṇāya ñātakā gaṇhiṁsu. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“If a monk is seized by his relatives on the invitation day, “Idha pana, bhikkhave, bhikkhuṁ tadahu pavāraṇāya ñātakā gaṇhanti. other monks should say to those relatives, Te ñātakā bhikkhūhi evamassu vacanīyā—‘Listen, please release this monk for a short time so that he can take part in the invitation ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu pavāretī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those relatives, No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—‘Listen, please step aside for a moment while this monk passes on his invitation.’ ‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pavāraṇaṁ detī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those relatives, No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho pavāretī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ.

If not, you shouldn’t do the invitation ceremony with an incomplete sangha. No ce labhetha, na tveva vaggena saṅghena pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Pavāreyya ce, āpatti dukkaṭassa.

If on the invitation day a monk is seized by kings, Idha pana, bhikkhave, bhikkhuṁ tadahu pavāraṇāya rājāno gaṇhanti …pe… by bandits, corā gaṇhanti … by scoundrels, dhuttā gaṇhanti … or by enemies of the monks, bhikkhupaccatthikā gaṇhanti. other monks should say to those enemies, Te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘Listen, please release this monk for a short time, so that he can take part in the invitation ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu pavāretī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those enemies, No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘Listen, please step aside for a moment while this monk passes on his invitation.’ ‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pavāraṇaṁ detī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, they should say to those enemies, No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’ ‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho pavāretī’ti. If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ.

5. Various kinds of invitation ceremonies for the Sangha, etc. 5. Saṅghapavāraṇādippabheda

At one time on the invitation day, there were five monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya pañca bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that the invitation ceremony should be done with a sangha. ‘saṅghena pavāretabban’ti. Now there’s five of us. Mayañcamhā pañca janā. So how should we do the invitation ceremony?” Kathaṁ nu kho amhehi pavāretabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“When there are five of you, you should do the invitation ceremony in the Sangha.” “Anujānāmi, bhikkhave, pañcannaṁ saṅghe pavāretun”ti.

At one time on the invitation day, there were four monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya cattāro bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks. “bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretunti. But there’s only four of us. Mayañcamhā cattāro janā. So how should we do the invitation ceremony?” Kathaṁ nu kho amhehi pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“When there are four of you, you should do the invitation ceremony with one another. “Anujānāmi, bhikkhave, catunnaṁ aññamaññaṁ pavāretuṁ.

And you should do it like this. Evañca pana, bhikkhave, pavāretabbaṁ. A competent and capable monk should inform those monks: Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—

‘Please, venerables, I ask you to listen. ‘Suṇantu me āyasmanto. Today is the invitation ceremony. Ajja pavāraṇā. If the venerables are ready, we should do the invitation ceremony with one another.’ Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pavāreyyāmā’ti.

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—

‘I invite you to correct me concerning what you have seen, heard, or suspect. ‘ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time … Dutiyampi …pe… For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. tatiyampi ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends.’ Passanto paṭikarissāmī’ti.

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—

‘I invite you to correct me concerning what you have seen, heard, or suspect. ‘ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time … Dutiyampi …pe… For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. tatiyampi ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmanto anukampaṁ upādāya. If I see a fault, I will make amends.’” Passanto paṭikarissāmī’”ti.

At one time on the invitation day, there were three monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya tayo bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are four. “bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ. But there’s only three of us. Mayañcamhā tayo janā. So how should we do the invitation ceremony?” Kathaṁ nu kho amhehi pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“When there are three of you, you should do the invitation ceremony with one another. “Anujānāmi, bhikkhave, tiṇṇaṁ aññamaññaṁ pavāretuṁ.

And you should do it like this. Evañca pana, bhikkhave, pavāretabbaṁ. A competent and capable monk should inform those monks: Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—

‘Please, venerables, I ask you to listen. ‘Suṇantu me āyasmantā. Today is the invitation ceremony. Ajja pavāraṇā. If the venerables are ready, we should do the invitation ceremony with one another.’ Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pavāreyyāmā’ti.

‘I invite you to correct me concerning what you have seen, heard, or suspect. ‘ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmantā anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time … Dutiyampi …pe… For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. tatiyampi ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmantā anukampaṁ upādāya. If I see a fault, I will make amends.’ Passanto paṭikarissāmī’ti.

‘I invite you to correct me concerning what you have seen, heard, or suspect. ‘ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmantā anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time … Dutiyampi …pe… For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. tatiyampi ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerables, out of compassion. Vadantu maṁ āyasmantā anukampaṁ upādāya. If I see a fault, I will make amends.’” Passanto paṭikarissāmī’”ti.

At one time on the invitation day, there were two monks staying in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya dve bhikkhū viharanti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are three or four. “bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ, tiṇṇaṁ aññamaññaṁ pavāretuṁ. But there’s only two of us. Mayañcamhā dve janā. So how should we do the invitation ceremony?” Kathaṁ nu kho amhehi pavāretabban”ti. Bhagavato etamatthaṁ ārocesuṁ.

“When there are two of you, you should do the invitation ceremony with each other. “Anujānāmi, bhikkhave, dvinnaṁ aññamaññaṁ pavāretuṁ.

And you should do it like this. Evañca pana, bhikkhave, pavāretabbaṁ. The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk: Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā navo bhikkhu evamassa vacanīyo—

‘I invite you to correct me concerning what you have seen, heard, or suspect. ‘ahaṁ, āvuso, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerable, out of compassion. Vadatu maṁ āyasmā anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time … Dutiyampi …pe… For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. tatiyampi ahaṁ, āvuso, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerable, out of compassion. Vadatu maṁ āyasmā anukampaṁ upādāya. If I see a fault, I will make amends.’ Passanto paṭikarissāmīti.

The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk: Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā thero bhikkhu evamassa vacanīyo—

‘I invite you to correct me concerning what you have seen, heard, or suspect. ‘ahaṁ, bhante, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerable, out of compassion. Vadatu maṁ āyasmā anukampaṁ upādāya. If I see a fault, I will make amends. Passanto paṭikarissāmi. For the second time … Dutiyampi …pe… For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. tatiyampi ahaṁ, bhante, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Please correct me, venerable, out of compassion. Vadatu maṁ āyasmā anukampaṁ upādāya. If I see a fault, I will make amends.’” Passanto paṭikarissāmī’”ti.

At one time on the invitation day, a monk was staying in a certain monastery by himself. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya eko bhikkhu viharati. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are two, three, or four. “bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ, tiṇṇaṁ aññamaññaṁ pavāretuṁ, dvinnaṁ aññamaññaṁ pavāretuṁ. But I’m here by myself. Ahañcamhi ekako. So how should I do the invitation ceremony?” Kathaṁ nu kho mayā pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“On the invitation day, a monk may be staying by himself in a certain monastery. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya eko bhikkhu viharati. He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down. Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā, so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā padīpaṁ katvā nisīditabbaṁ.

If other monks arrive, he should do the invitation ceremony with them. Sace aññe bhikkhū āgacchanti, tehi saddhiṁ pavāretabbaṁ; If not, he should determine: ‘Today is my invitation ceremony.’ no ce āgacchanti, ‘ajja me pavāraṇā’ti adhiṭṭhātabbaṁ.

If he doesn’t make a determination, he commits an offense of wrong conduct. No ce adhiṭṭheyya, āpatti dukkaṭassa.

Wherever five monks are staying together, four shouldn’t do the invitation ceremony in the Sangha, while the invitation of the fifth is brought. Tatra, bhikkhave, yattha pañca bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā catūhi saṅghe pavāretabbaṁ. If you do the invitation in the Sangha, you commit an offense of wrong conduct. Pavāreyyuñce, āpatti dukkaṭassa.

Wherever four monks are staying together, three shouldn’t do the invitation ceremony with one another, while the invitation of the fourth is brought. Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā tīhi aññamaññaṁ pavāretabbaṁ. If you do the invitation in this way, you commit an offense of wrong conduct. Pavāreyyuñce, āpatti dukkaṭassa.

Wherever three monks are staying together, two shouldn’t do the invitation ceremony with each other, while the invitation of the third is brought. Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā dvīhi aññamaññaṁ pavāretabbaṁ. If you do the invitation in this way, you commit an offense of wrong conduct. Pavāreyyuñce, āpatti dukkaṭassa.

Wherever two monks are staying together, one shouldn’t make a determination, while the invitation of the other is brought. Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā ekena adhiṭṭhātabbaṁ. If you do make a determination, you commit an offense of wrong conduct.” Adhiṭṭheyya ce, āpatti dukkaṭassā”ti.

6. The process for making amends for an offense 6. Āpattipaṭikammavidhi

At one time on the invitation day, a certain monk had committed an offense. Tena kho pana samayena aññataro bhikkhu tadahu pavāraṇāya āpattiṁ āpanno hoti. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that one shouldn’t invite correction if one has an unconfessed offense. ‘na sāpattikena pavāretabban’ti. And I’ve committed an offense. Ahañcamhi āpattiṁ āpanno. So what should I do?” Kathaṁ nu kho mayā paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“On the invitation day, a monk may have committed an offense. “Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiṁ āpanno hoti. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘I’ve committed such-and-such an offense. I confess it.’ ‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. The other should say, Tena vattabbo—‘Do you recognize the offense?’ —‘passasī’ti. ‘Yes, I recognize it.’ —‘Āma passāmī’ti. ‘You should restrain yourself in the future.’ ‘Āyatiṁ saṁvareyyāsī’ti.

On the invitation day, a monk may be unsure if he’s committed an offense. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiyā vematiko hoti. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘I’m unsure if I’ve committed such-and-such an offense. ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; I’ll make amends for it when I’m sure.’ They can then do the invitation ceremony. yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; This is not an obstacle to doing the invitation ceremony.” na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti.

7. The process for revealing an offense 7. Āpattiāvikaraṇavidhi

At one time a certain monk remembered an offense during the invitation ceremony. Tena kho pana samayena aññataro bhikkhu pavārayamāno āpattiṁ sarati. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that one shouldn’t invite correction if one has an unconfessed offense. ‘na sāpattikena pavāretabban’ti. And I’ve committed an offense. Ahañcamhi āpattiṁ āpanno. So what should I do?” Kathaṁ nu kho mayā paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A monk may remember an offense during the invitation ceremony. “Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiṁ sarati. He should say to a monk sitting next to him, Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—‘I’ve committed such-and-such an offense. ‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno. Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony. Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; This is not an obstacle to doing the invitation ceremony. na tveva tappaccayā pavāraṇāya antarāyo kātabbo.

A monk may become unsure if he has committed an offense during the invitation ceremony. Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiyā vematiko hoti. He should say to a monk sitting next to him, Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—‘I’m unsure if I’ve committed such-and-such an offense. ‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony. yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; This is not an obstacle to doing the invitation ceremony.” na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti.

8. The process for making amends for a shared offense 8. Sabhāgāpattipaṭikammavidhi

At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. The monks thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has laid down a rule “bhagavatā paññattaṁ—that one shouldn’t confess or receive the confession of shared offenses. ‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. Yet here the whole Sangha has committed the same offense. Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. So what should we do?” Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“On the invitation day, the whole Sangha in a certain monastery may have committed the same offense. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Those monks should straightaway send a monk to a neighboring monastery: Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’ gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha, mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti.

If he’s able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If he’s not, then a competent and capable monk should inform the Sangha: No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. This whole Sangha has committed the same offense. Ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’ Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti

Once this has been said, they can do the invitation ceremony. vatvā pavāretabbaṁ; This is not an obstacle to doing the invitation ceremony. na tveva tappaccayā pavāraṇāya antarāyo kātabbo.

On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. A competent and capable monk should then inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. This whole Sangha is unsure if it has committed the same offense. Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko. When the Sangha is sure, it should make amends for this offense.’ Yadā nibbematiko bhavissati tadā taṁ āpattiṁ paṭikarissatī’ti vatvā,

Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” pavāretabbaṁ, na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti.

The first section for recitation is finished. Paṭhamabhāṇavāro niṭṭhito.

9. The group of fifteen on non-offenses 9. Anāpattipannarasaka

At one time on the invitation day, five or more resident monks had gathered together in a certain monastery. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatiṁsu, pañca vā atirekā vā. They did not know Te na jāniṁsu—that there were other resident monks who had not arrived. “atthaññe āvāsikā bhikkhū anāgatā”ti. Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the invitation ceremony. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavāresuṁ. While they were doing it, a greater number of resident monks arrived. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. They don’t know Te na jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. While they’re doing it, a greater number of resident monks arrive. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā.

In such a case, those monks should do the invitation ceremony once more. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. There’s no offense for those who already have invited. Pavāritānaṁ anāpatti.

In such a case, the invitations of those who already have invited are valid, but the others should invite. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. There’s no offense for those who already have invited. Pavāritānaṁ anāpatti.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. There’s no offense for those who already have invited. Pavāritānaṁ anāpatti.

The group of fifteen on non-offenses is finished. Anāpattipannarasakaṁ niṭṭhitaṁ.

10. The group of fifteen on perceiving an incomplete assembly as incomplete 10. Vaggāvaggasaññipannarasaka

In such a case, those monks should do the invitation ceremony once more. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. There’s an offense of wrong conduct for those who already have invited. Pavāritānaṁ āpatti dukkaṭassa.

In such a case, the invitations of those who already have invited are valid, but the others should invite. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. There’s an offense of wrong conduct for those who already have invited. Pavāritānaṁ āpatti dukkaṭassa.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. When they’ve just finished … Tehi pavāritamatte …pe… When they’ve just finished, and none of the gathering has left … avuṭṭhitāya parisāya …pe… When they’ve just finished, and only some members of the gathering have left … ekaccāya vuṭṭhitāya parisāya …pe… When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… an equal number of resident monks arrive … samasamā …pe… a smaller number of resident monks arrive. thokatarā.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. There’s an offense of wrong conduct for those who already have invited.” Pavāritānaṁ āpatti dukkaṭassa.

The group of fifteen on perceiving an incomplete assembly as incomplete is finished. Vaggāvaggasaññipannarasakaṁ niṭṭhitaṁ.

11. The group of fifteen on being unsure 11. Vematikapannarasaka

On the invitation day, five or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti. When they’ve just finished … Tehi pavāritamatte …pe… When they’ve just finished, and none of the gathering has left … avuṭṭhitāya parisāya …pe… When they’ve just finished, and only some members of the gathering have left … ekaccāya vuṭṭhitāya parisāya …pe… When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… an equal number of resident monks arrive … samasamā …pe… a smaller number of resident monks arrive. thokatarā.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. There’s an offense of wrong conduct for those who already have invited.” Pavāritānaṁ āpatti dukkaṭassa.

The group of fifteen on being unsure is finished. Vematikapannarasakaṁ niṭṭhitaṁ.

12. The group of fifteen on being anxious 12. Kukkuccapakatapannarasaka

On the invitation day, five or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. They know Te jānanti—there are other resident monks who haven’t arrived. ‘atthaññe āvāsikā bhikkhū anāgatā’ti. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—Being anxious, they do the invitation ceremony. kukkuccapakatā pavārenti. When they’ve just finished … Tehi pavāritamatte …pe… When they’ve just finished, and none of the gathering has left … avuṭṭhitāya parisāya …pe… When they’ve just finished, and only some members of the gathering have left … ekaccāya vuṭṭhitāya parisāya …pe… When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… an equal number of resident monks arrive … samasamā …pe… a smaller number of resident monks arrive. thokatarā.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. There’s an offense of wrong conduct for those who already have invited.” Pavāritānaṁ āpatti dukkaṭassa.

The group of fifteen on being anxious is finished. Kukkuccapakatapannarasakaṁ niṭṭhitaṁ.

13. The group of fifteen on aiming at schism 13. Bhedapurekkhārapannarasaka

In such a case, those monks should do the invitation ceremony once more. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. And there’s a serious offense for those who already have invited. Pavāritānaṁ āpatti thullaccayassa.

In such a case, the invitations of those who already have invited are valid, but the others should invite. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. And there’s a serious offense for those who already have invited. Pavāritānaṁ āpatti thullaccayassa.

In such a case, those monks should do the invitation ceremony once more. tehi bhikkhave bhikkhūhi puna pavāretabbaṁ, And there’s a serious offense for those who already have invited. pavāritānaṁ āpatti thullaccayassa.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. And there’s a serious offense for those who already have invited. Pavāritānaṁ āpatti thullaccayassa.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. And there’s a serious offense for those who already have invited.” Pavāritānaṁ āpatti thullaccayassa.

The group of fifteen on aiming at schism is finished. Bhedapurekkhārapannarasakaṁ niṭṭhitaṁ.

The group of seventy-five is finished. Pañcavīsattikā niṭṭhitā.

14. The successive series on entering a monastery zone 14. Sīmokkantikapeyyāla

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. They don’t know Te na jānanti—that other resident monks are entering the monastery zone. … ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… They don’t know te na jānanti—that other resident monks have entered the monastery zone. … ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe… They don’t see te na passanti—that other resident monks are entering the monastery zone. … ‘aññe āvāsike bhikkhū antosīmaṁ okkamante …pe… They don’t see te na passanti—that other resident monks have entered the monastery zone. … ‘aññe āvāsike bhikkhū antosīmaṁ okkante …pe… They don’t hear that other resident monks are entering the monastery zone. … te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… They don’t hear that other resident monks have entered the monastery zone. …” te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe….

As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there is for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three. Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā, peyyālamukhena satta tikasatāni honti.

15. Different days 15. Divasanānatta

“It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti, āgantukānaṁ pannaraso.

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number is the same, the newly-arrived monks should fall in line with the resident monks. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ cātuddaso.

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number is the same, the newly-arrived monks should fall in line with the resident monks. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.

It may be that for the resident monks it’s the day after the invitation day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pāṭipado hoti, āgantukānaṁ pannaraso.

If the number of resident monks is greater, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks. Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī; Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there. āgantukehi nissīmaṁ gantvā pavāretabbaṁ.

If the number is the same, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks. Sace samasamā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī; Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there. āgantukehi nissīmaṁ gantvā pavāretabbaṁ.

If the number of newly-arrived monks is greater, the resident monks should do the invitation ceremony with the newly-arrived monks, or they should go outside the monastery zone while the newly-arrived monks do the invitation ceremony. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the invitation day. Then—Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ pāṭipado.

If the number of resident monks is greater, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ.

If the number is the same, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony. Sace samasamā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ.

If the number of newly-arrived monks is greater, they may, if they’re willing, do the invitation ceremony with the resident monks. Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī; Otherwise the resident monks should go outside the monastery zone and do the invitation ceremony there.” āvāsikehi nissīmaṁ gantvā pavāretabbaṁ.

16. The seeing of characteristics, etc. 16. Liṅgādidassana

“It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept. Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, suppaññattaṁ mañcapīṭhaṁ bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ; As a consequence, they’re unsure whether or not there are resident monks there. Then—passitvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti.

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa …pe…

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct. Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense. Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa.

It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing. Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, caṅkamantānaṁ padasaddaṁ, sajjhāyasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; As a consequence, they’re unsure whether or not there are resident monks there. Then—sutvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti.

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense. Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā pavārenti. Āpatti thullaccayassa.

It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ; As a consequence, they’re unsure whether or not monks have arrived. Then—passitvā vematikā honti—‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti.

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.

It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing. Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, āgacchantānaṁ padasaddaṁ, upāhanapapphoṭanasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; As a consequence, they’re unsure whether or not monks have arrived. Then—sutvā vematikā honti—‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti.

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.

If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.” Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa.

17. The doing of the invitation ceremony with those belonging to a different Buddhist sect, etc. 17. Nānāsaṁvāsakādīhipavāraṇā

“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect, Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake. but they have the view that they belong to the same one. Then—Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti,

If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s no offense. samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti, anāpatti.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. Āpatti dukkaṭassa.

If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṁ pavārenti. Anāpatti.

It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then—Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake. Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti,

If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct. nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Āpatti dukkaṭassa.

If they do ask the resident monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.

If they do ask the resident monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. Anāpatti.

It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect, Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṁvāsake. but they have the view that they belong to the same one. Then—Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti,

If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s no offense. samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Anāpatti.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. Āpatti dukkaṭassa.

If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṁ pavārenti. Anāpatti.

It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect, Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake. but they have the view that they belong to a different one. Then—Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti,

If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct. nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Āpatti dukkaṭassa.

If they do ask the newly-arrived monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.

If they do ask the newly-arrived monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.” Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. Anāpatti.

18. The section on “you shouldn’t go” 18. Nagantabbavāra

“On the invitation day you shouldn’t go from a monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā.

On the invitation day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā.

On the invitation day you shouldn’t go from a monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.

On the invitation day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.

On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.” Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.

19. The section on “you may go” 19. Gantabbavāra

“On the invitation day you may go from a monastery with monks to a monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti. On the invitation day you may go from a monastery with monks to a non-monastery with monks … Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso …pe… to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.

On the invitation day you may go from a non-monastery with monks to a monastery with monks … Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso …pe… to a non-monastery with monks … sabhikkhuko anāvāso …pe… to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.

On the invitation day you may go from a monastery or a non-monastery with monks to a monastery with monks … Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso …pe… to a non-monastery with monks … sabhikkhuko anāvāso …pe… to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.” sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.

20. The identification of persons to be avoided 20. Vajjanīyapuggalasandassana

“You shouldn’t do the invitation ceremony with a nun seated in the gathering. Na, bhikkhave, bhikkhuniyā nisinnaparisāya pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Yo pavāreyya, āpatti dukkaṭassa. You shouldn’t do the invitation ceremony with a trainee nun, Na, bhikkhave, sikkhamānāya …pe… a novice monk, na sāmaṇerassa …pe… a novice nun, na sāmaṇeriyā …pe… one who has renounced the training, na sikkhaṁ paccakkhātakassa …pe… or one who has committed the worst kind of offense seated in the gathering. na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Yo pavāreyya, āpatti dukkaṭassa.

You shouldn’t do the invitation ceremony with one who has been ejected for not recognizing an offense seated in the gathering. Na āpattiyā adassane ukkhittakassa nisinnaparisāya pavāretabbaṁ. If you do, you should be dealt with according to the rule. Yo pavāreyya, yathādhammo kāretabbo. You shouldn’t do the invitation ceremony with one who has been ejected for not making amends for an offense seated in the gathering Na āpattiyā appaṭikamme ukkhittakassa …pe… or with one who has been ejected for not giving up a bad view seated in the gathering. na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pavāretabbaṁ. If you do, you should be dealt with according to the rule. Yo pavāreyya, yathādhammo kāretabbo.

You shouldn’t do the invitation ceremony with a paṇḍaka seated in the gathering. Na paṇḍakassa nisinnaparisāya pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Yo pavāreyya, āpatti dukkaṭassa. You shouldn’t do the invitation ceremony with a fake monk, Na theyyasaṁvāsakassa …pe… with one who has previously left to join the monastics of another religion, na titthiyapakkantakassa …pe… with an animal, na tiracchānagatassa …pe… with a matricide, na mātughātakassa …pe… with a patricide, na pitughātakassa …pe… with a murderer of a perfected one, na arahantaghātakassa …pe… with one who has raped a nun, na bhikkhunidūsakassa …pe… with one has caused a schism in the Sangha, na saṅghabhedakassa …pe… with one who has caused the Buddha to bleed, na lohituppādakassa …pe… or with a hermaphrodite seated in the gathering. na ubhatobyañjanakassa nisinnaparisāya pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Yo pavāreyya, āpatti dukkaṭassa.

You shouldn’t do the invitation ceremony with a passed-on invitation that has expired, except if the gathering is still seated together. Na, bhikkhave, pārivāsikapavāraṇādānena pavāretabbaṁ, aññatra avuṭṭhitāya parisāya.

You shouldn’t do the invitation ceremony on a non-invitation day, except to unify the Sangha.” Na ca, bhikkhave, appavāraṇāya pavāretabbaṁ, aññatra saṅghasāmaggiyā”ti.

The second section for recitation is finished. Dutiyabhāṇavāro niṭṭhito.

21. Invitation ceremonies by means of two statements 21. Dvevācikādipavāraṇā

At one time on the invitation day in a certain monastery in the Kosalan country, there was a threat from primitive tribes. Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahu pavāraṇāya savarabhayaṁ ahosi. The monks were unable to do the invitation ceremony by means of three statements. Bhikkhū nāsakkhiṁsu tevācikaṁ pavāretuṁ. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to do the invitation ceremony by means of two statements.” “Anujānāmi, bhikkhave, dvevācikaṁ pavāretun”ti.

The threat from primitive tribes increased. Bāḷhataraṁ savarabhayaṁ ahosi. The monks were unable to do the invitation ceremony by means of two statements. Bhikkhū nāsakkhiṁsu dvevācikaṁ pavāretuṁ. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to do the invitation ceremony by means of one statement.” “Anujānāmi, bhikkhave, ekavācikaṁ pavāretun”ti.

The threat from primitive tribes increased further. Bāḷhataraṁ savarabhayaṁ ahosi. The monks were unable to do the invitation ceremony by means of one statement. Bhikkhū nāsakkhiṁsu ekavācikaṁ pavāretuṁ. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to do the invitation ceremony in groups according to the year of seniority.” “Anujānāmi, bhikkhave, samānavassikaṁ pavāretun”ti.

On one occasion on the invitation day in a certain monastery, most of the night had been spent with people making offerings. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya manussehi dānaṁ dentehi yebhuyyena ratti khepitā hoti. The monks considered this Atha kho tesaṁ bhikkhūnaṁ etadahosi—“manussehi dānaṁ dentehi yebhuyyena ratti khepitā. and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati. What should we do?” Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“In such a case, “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya manussehi dānaṁ dentehi yebhuyyena ratti khepitā hoti. Tatra ce, bhikkhave, bhikkhūnaṁ evaṁ hoti—‘manussehi dānaṁ dentehi yebhuyyena ratti khepitā. a competent and capable monk should inform the Sangha: Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. Most of the night has been spent with people making offerings. Manussehi dānaṁ dentehi yebhuyyena ratti khepitā. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’ Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’ti.

It may happen on the invitation day that most of the night in a monastery is spent with monks giving teachings, Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya bhikkhūhi dhammaṁ bhaṇantehi …pe… with experts on the discourses reciting discourses, suttantikehi suttantaṁ saṅgāyantehi … with experts on the Monastic Law discussing the Monastic Law, vinayadharehi vinayaṁ vinicchinantehi … with expounders of the Teaching discussing the Teaching, dhammakathikehi dhammaṁ sākacchantehi … or with the monks arguing. bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā hoti. If the monks consider this Tatra ce bhikkhūnaṁ evaṁ hoti—‘bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā. and think, ‘If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn,’ then a competent and capable monk should inform the Sangha: Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. Most of the night has been spent with the monks arguing. Bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’” Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’”ti.

At one time on the invitation day in a certain monastery in the Kosalan country, a large sangha of monks had gathered. Just then a storm was approaching, but they only had a small sheltered area. Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṁ hoti, mahā ca megho uggato hoti. The monks considered this Atha kho tesaṁ bhikkhūnaṁ etadahosi—“ayaṁ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato. and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissati. What should we do?” Kathaṁ nu kho amhehi paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“In such a case, “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṁ hoti, mahā ca megho uggato hoti. Tatra ce bhikkhūnaṁ evaṁ hoti—‘ayaṁ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissatī’ti. a competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. This large Sangha of monks has gathered. A storm is approaching, but we only have a small sheltered area. Ayaṁ mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissati. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’ Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’ti.

It may happen on the invitation day in a certain monastery that there is a threat from kings, Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya rājantarāyo hoti …pe… bandits, corantarāyo hoti … fire, agyantarāyo hoti … floods, udakantarāyo hoti … people, manussantarāyo hoti … spirits, amanussantarāyo hoti … predatory animals, vāḷantarāyo hoti … or creeping animals, sarīsapantarāyo hoti … or a threat to life, jīvitantarāyo hoti … or a threat to the monastic life. brahmacariyantarāyo hoti. If the monks consider this Tatra ce bhikkhūnaṁ evaṁ hoti—‘ayaṁ kho brahmacariyantarāyo. and think, ‘This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests,’ then a competent and capable monk should inform the Sangha: Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ brahmacariyantarāyo bhavissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. This is a threat to the monastic life. Ayaṁ brahmacariyantarāyo. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ brahmacariyantarāyo bhavissati. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’” Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’”ti.

22. The cancellation of the invitation 22. Pavāraṇāṭhapana

At that time the monks from the group of six invited correction while having unconfessed offenses. Tena kho pana samayena chabbaggiyā bhikkhū sāpattikā pavārenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t invite correction if you have unconfessed offenses. “Na, bhikkhave, sāpattikena pavāretabbaṁ. If you do, you commit an offense of wrong conduct. Yo pavāreyya, āpatti dukkaṭassa. If anyone invites correction with an unconfessed offense, you should get their permission and then accuse them of an offense.” Anujānāmi, bhikkhave, yo sāpattiko pavāreti, tassa okāsaṁ kārāpetvā āpattiyā codetun”ti.

Soon afterwards, when asked for permission, the monks from the group of six refused to give it. Tena kho pana samayena chabbaggiyā bhikkhū okāsaṁ kārāpiyamānā na icchanti okāsaṁ kātuṁ. Bhagavato etamatthaṁ ārocesuṁ.

“If anyone doesn’t give their permission, you should cancel their invitation. “Anujānāmi, bhikkhave, okāsaṁ akarontassa pavāraṇaṁ ṭhapetuṁ. And it should be done like this. Evañca pana, bhikkhave, ṭhapetabbā. On the invitation day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce: Tadahu pavāraṇāya cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—

‘Please, venerables, I ask the Sangha to listen. ‘suṇātu me, bhante, saṅgho. Such-and-such a person has an unconfessed offense. Itthannāmo puggalo sāpattiko. I cancel their invitation. Tassa pavāraṇaṁ ṭhapemi. The invitation ceremony shouldn’t be done in their presence.’ Na tasmiṁ sammukhībhūte pavāretabban’ti.

Their invitation has then been canceled.” Ṭhapitā hoti pavāraṇā”ti.

Improper cancellation of the invitation

On one occasion the monks from the group of six—Tena kho pana samayena chabbaggiyā bhikkhū—thinking to act before the good monks canceled their invitation, “puramhākaṁ pesalā bhikkhū pavāraṇaṁ ṭhapentī”ti—but having no reason for doing so—canceled the invitation of pure monks who had not committed any offenses. They also canceled the invitation of those who already had invited. paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pavāraṇaṁ ṭhapenti, pavāritānampi pavāraṇaṁ ṭhapenti. Bhagavato etamatthaṁ ārocesuṁ.

“When there is no reason for doing so, you shouldn’t cancel the invitation of pure monks who haven’t committed any offenses. “Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pavāraṇā ṭhapetabbā. If you do, you commit an offense of wrong conduct. Yo ṭhapeyya, āpatti dukkaṭassa. And you shouldn’t cancel the invitation of those who already have invited. Na, bhikkhave, pavāritānampi pavāraṇā ṭhapetabbā. If you do, you commit an offense of wrong conduct. Yo ṭhapeyya, āpatti dukkaṭassa.

And this is how the invitation is canceled and how it isn’t canceled. Evaṁ kho, bhikkhave, ṭhapitā hoti pavāraṇā, evaṁ aṭṭhapitā. Kathañca, bhikkhave, aṭṭhapitā hoti pavāraṇā?

If the invitation is canceled after a three-statement invitation has been spoken and concluded, then it isn’t canceled. Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṁ ṭhapeti, aṭṭhapitā hoti pavāraṇā. If the invitation is canceled after a two-statement invitation … Dvevācikāya ce, bhikkhave … after a one-statement invitation … ekavācikāya ce, bhikkhave … after an invitation done in groups according to the year of seniority has been spoken and concluded, then it isn’t canceled. samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṁ ṭhapeti, aṭṭhapitā hoti pavāraṇā. Evaṁ kho, bhikkhave, aṭṭhapitā hoti pavāraṇā.

Kathañca, bhikkhave, ṭhapitā hoti pavāraṇā?

If the invitation is canceled when a three-statement invitation hasn’t yet been concluded, then it’s canceled. Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṁ ṭhapeti, ṭhapitā hoti pavāraṇā. If the invitation is canceled when a two-statement invitation … Dvevācikāya ce, bhikkhave … when a one-statement invitation … ekavācikāya ce, bhikkhave … when an invitation done in groups according to the year of seniority hasn’t yet been concluded, then it’s canceled. samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṁ ṭhapeti, ṭhapitā hoti pavāraṇā. Evaṁ kho, bhikkhave, ṭhapitā hoti pavāraṇā.

It may happen on the invitation day that a monk cancels a second monk’s invitation. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. If other monks know about the first monk: Tañce bhikkhuṁ aññe bhikkhū jānanti—‘This venerable is impure in bodily conduct, verbal conduct, and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. ‘ayaṁ kho āyasmā aparisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.

It may happen on the invitation day that a monk cancels a second monk’s invitation. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. If other monks know about the first monk: Tañce bhikkhuṁ aññe bhikkhū jānanti—‘This venerable is pure in bodily conduct, but impure in verbal conduct and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. ‘ayaṁ kho āyasmā parisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.

It may happen on the invitation day that a monk cancels a second monk’s invitation. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. If other monks know about the first monk: Tañce bhikkhuṁ aññe bhikkhū jānanti—‘This venerable is pure in bodily conduct and verbal conduct, but impure in livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. ‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.

It may happen on the invitation day that a monk cancels a second monk’s invitation. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. If other monks know about the first monk: Tañce bhikkhuṁ aññe bhikkhū jānanti—‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; but he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.” ‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.

Questioning of the accusing monk

“It may happen on the invitation day that a monk cancels a second monk’s invitation. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. If other monks know about the first monk: Tañce bhikkhuṁ aññe bhikkhū jānanti—‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; he’s knowledgeable and competent, capable of answering properly when questioned,’ then they should say to him, ‘Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?’ ‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, paṇḍito, byatto, paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, so evamassa vacanīyo, ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, kimhi naṁ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī’ti?

If he says, So ce evaṁ vadeyya—‘I’m canceling it because he has failed in morality,’ ‘I’m canceling it because he has failed in conduct,’ or ‘I’m canceling it because he has failed in view,’ he should be asked, ‘sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī’ti, so evamassa vacanīyo—‘Do you know what failure in morality is?’ ‘Do you know what failure in conduct is?’ or ‘Do you know what failure in view is?’ ‘jānāsi panāyasmā sīlavipattiṁ, jānāsi ācāravipattiṁ, jānāsi diṭṭhivipattin’ti?

If he says, So ce evaṁ vadeyya—‘I do,’ he should be asked what they are. ‘jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin’ti, so evamassa vacanīyo—‘katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī’ti?

If he says, So ce evaṁ vadeyya—‘The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,’ ‘cattāri pārājikāni, terasa saṅghādisesā, ayaṁ sīlavipatti; ‘The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,’ thullaccayaṁ, pācittiyaṁ, pāṭidesanīyaṁ, dukkaṭaṁ, dubbhāsitaṁ, ayaṁ ācāravipatti; ‘Wrong views and extreme views are failure in view,’ he should be asked, micchādiṭṭhi, antaggāhikādiṭṭhi, ayaṁ diṭṭhivipattī’ti, so evamassa vacanīyo—‘Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?’ ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī’ti?

If he says, So ce evaṁ vadeyya—‘I’m canceling it because of what I’ve seen,’ ‘I’m canceling it because of what I’ve heard,’ or ‘I’m canceling it because of what I suspect,’ he should be asked, ‘diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī’ti, so evamassa vacanīyo—‘Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion, an offense entailing suspension, ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapesi, kiṁ te diṭṭhaṁ, kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ, pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho, a serious offense, thullaccayaṁ … an offense entailing confession, pācittiyaṁ … an offense entailing acknowledgment, pāṭidesanīyaṁ … an offense of wrong conduct, dukkaṭaṁ … or an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?’ dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiñcāyaṁ bhikkhu karotī’ti?

If he says, So ce evaṁ vadeyya—‘I didn’t cancel this monk’s invitation because of what I’ve seen, but because of what I’ve heard,’ he should be asked, ‘na kho ahaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapemi, api ca sutena pavāraṇaṁ ṭhapemī’ti, so evamassa vacanīyo—‘Since you’re canceling this monk’s invitation because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it? ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, Did you hear that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ ajjhāpannoti sutaṁ, thullaccayaṁ …pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti sutaṁ, Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’ bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan’ti?

If he says, ‘I didn’t cancel this monk’s invitation because of what I’ve heard, but because of what I suspect,’ he should be asked, So ce evaṁ vadeyya—‘na kho ahaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapemi, api ca parisaṅkāya pavāraṇaṁ ṭhapemī’ti, so evamassa vacanīyo—‘Since you’re canceling this monk’s invitation because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it? ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, Do you suspect that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti parisaṅkasi, Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’ bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī’ti?

He might say, So ce evaṁ vadeyya—‘I didn’t cancel this monk’s invitation because of what I suspect. I don’t know why I canceled his invitation.’ ‘na kho ahaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapemi, api ca ahampi na jānāmi kena panāhaṁ imassa bhikkhuno pavāraṇaṁ ṭhapemī’ti.

If the accusing monk, when questioned, isn’t able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is improperly accused.’ So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṁ sabrahmacārīnaṁ cittaṁ na ārādheti, ananuvādo cudito bhikkhūti alaṁvacanāya. But if the accusing monk, when questioned, is able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is properly accused.’ So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṁ sabrahmacārīnaṁ cittaṁ ārādheti, sānuvādo cudito bhikkhūti alaṁvacanāya.

If the accusing monk admits to a groundless charge of an offense entailing expulsion, he should be charged with an offense entailing suspension. The Sangha should then do the invitation ceremony. So ce, bhikkhave, codako bhikkhu amūlakena pārājikena anuddhaṁsitaṁ paṭijānāti, saṅghādisesaṁ āropetvā saṅghena pavāretabbaṁ. If the accusing monk admits to a groundless charge of an offense entailing suspension, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony. So ce, bhikkhave, codako bhikkhu amūlakena saṅghādisesena anuddhaṁsitaṁ paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ. If the accusing monk admits to a groundless charge of a serious offense, So ce, bhikkhave, codako, bhikkhu amūlakena thullaccayena … an offense entailing confession, pācittiyena … an offense entailing acknowledgment, pāṭidesanīyena … an offense of wrong conduct, dukkaṭena … or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony. dubbhāsitena anuddhaṁsitaṁ paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ.

If the accused monk admits to having committed an offense entailing expulsion, he should be expelled. The Sangha should then do the invitation ceremony. So ce, bhikkhave, cudito bhikkhu pārājikaṁ ajjhāpannoti paṭijānāti, nāsetvā saṅghena pavāretabbaṁ. If the accused monk admits to having committed an offense entailing suspension, he should be charged with that offense. The Sangha should then do the invitation ceremony. So ce, bhikkhave, cudito bhikkhu saṅghādisesaṁ ajjhāpannoti paṭijānāti, saṅghādisesaṁ āropetvā saṅghena pavāretabbaṁ. If the accused monk admits to having committed a serious offense, So ce, bhikkhave, cudito bhikkhu thullaccayaṁ … an offense entailing confession, pācittiyaṁ … an offense entailing acknowledgment, pāṭidesanīyaṁ … an offense of wrong conduct, dukkaṭaṁ … or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.” dubbhāsitaṁ ajjhāpannoti paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ.

23. Grounds for a serious offense, etc. 23. Thullaccayavatthukādi

“On the invitation day, a monk may have committed a serious offense. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṁ ajjhāpanno hoti. Some monks regard it as a serious offense, but others as an offense entailing suspension. Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti. The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—

‘This monk has made amends for the offense he has committed. ‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā. If the Sangha is ready, it should do the invitation ceremony.’ Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.

On the invitation day, a monk may have committed a serious offense. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṁ ajjhāpanno hoti. Some monks regard it as a serious offense, but others as an offense entailing confession. … Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti …pe… Some monks regard it as a serious offense, but others as an offense entailing acknowledgment. … ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti … Some monks regard it as a serious offense, but others as an offense of wrong conduct. … ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti … Some monks regard it as a serious offense, but others as an offense of wrong speech. ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dubbhāsitadiṭṭhino honti. The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—

On the invitation day, a monk may have committed an offense entailing confession. … Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya pācittiyaṁ ajjhāpanno hoti …pe… an offense entailing acknowledgment. … pāṭidesanīyaṁ ajjhāpanno hoti … an offense of wrong conduct. … dukkaṭaṁ ajjhāpanno hoti … an offense of wrong speech. dubbhāsitaṁ ajjhāpanno hoti. Some monks regard it as an offense of wrong speech, but others as an offense entailing suspension. Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti. The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—

On the invitation day, a monk may have committed an offense of wrong speech. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya dubbhāsitaṁ ajjhāpanno hoti. Some monks regard it as an offense of wrong speech, but others as a serious offense. … Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū thullaccayadiṭṭhino honti …pe… Some monks regard it as an offense of wrong speech, but others as an offense entailing confession. … ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti … Some monks regard it as an offense of wrong speech, but others as an offense entailing acknowledgment. … ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti … Some monks regard it as an offense of wrong speech, but others as an offense of wrong conduct. ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti. The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—

‘This monk has made amends for the offense he has committed. ‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā. If the Sangha is ready, it should do the invitation ceremony.’” Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.

24. Setting aside an offense, etc. 24. Vatthuṭhapanādi

“It may happen on the invitation day that a monk announces in the midst of the Sangha: Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘suṇātu me, bhante, saṅgho. I know about an offense, but not who the offender is. Idaṁ vatthu paññāyati, na puggalo. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony.’ Yadi saṅghassa pattakallaṁ, vatthuṁ ṭhapetvā saṅgho pavāreyyā’ti.

They should say to him, So evamassa vacanīyo—‘The Buddha has laid down a rule that the invitation ceremony is for monks who are pure. ‘bhagavatā kho, āvuso, visuddhānaṁ pavāraṇā paññattā. If you know the offense, but not the offender, then say now who it is that you suspect.’ Sace vatthu paññāyati, na puggalo, idāneva naṁ vadehī’ti.

It may happen on the invitation day that a monk announces in the midst of the Sangha: Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘suṇātu me, bhante, saṅgho. I know of an offender, but not what the offense is. Ayaṁ puggalo paññāyati, na vatthu. If the Sangha is ready, it should do the invitation ceremony without the offender.’ Yadi saṅghassa pattakallaṁ, puggalaṁ ṭhapetvā saṅgho pavāreyyā’ti.

They should say to him, So evamassa vacanīyo—‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly. ‘bhagavatā kho, āvuso, samaggānaṁ pavāraṇā paññattā. If you know the offender, but not the offense, then say now what it is that you suspect.’ Sace puggalo paññāyati, na vatthu, idāneva naṁ vadehī’ti.

It may happen on the invitation day that a monk announces in the midst of the Sangha: Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘suṇātu me, bhante, saṅgho. I know of an offender and his offense. Idaṁ vatthu ca puggalo ca paññāyati. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony without the offender.’ Yadi saṅghassa pattakallaṁ, vatthuñca puggalañca ṭhapetvā saṅgho pavāreyyā’ti.

They should say to him, So evamassa vacanīyo—‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly by monks who are pure. ‘bhagavatā kho, āvuso, visuddhānañca samaggānañca pavāraṇā paññattā. If you know an offender and his offense, then say now what they are.’ Sace vatthu ca puggalo ca paññāyati, idāneva naṁ vadehī’ti.

If the offense is known about before the invitation ceremony, but the offender only afterwards, the offender should be corrected. Pubbe ce, bhikkhave, pavāraṇāya vatthu paññāyati, pacchā puggalo, kallaṁ vacanāya. If the offender is known about before the invitation ceremony, but the offense only afterwards, the offender should be corrected. Pubbe ce, bhikkhave, pavāraṇāya puggalo paññāyati, pacchā vatthu, kallaṁ vacanāya. If both the offense and the offender are known about before the invitation ceremony, and someone reopens the case after the invitation ceremony has been done, he commits an offense entailing confession for the reopening.” Pubbe ce, bhikkhave, pavāraṇāya vatthu ca puggalo ca paññāyati, tañce katāya pavāraṇāya ukkoṭeti, ukkoṭanakaṁ pācittiyan”ti.

25. Creators of quarrels, etc. 25. Bhaṇḍanakārakavatthu

At one time in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu. Other monks who were quarrelsome, argumentative, and creators of legal issues in the Sangha had entered the rains residence nearby. They said to one another, Tesaṁ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagacchiṁsu—“At the invitation ceremony, when those monks have completed the rains residence, we’ll cancel their invitation.” “mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā”ti. The monks who were friends heard about this Assosuṁ kho te bhikkhū—“amhākaṁ kira sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagatā—‘mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā’ti. and wondered what to do. Kathaṁ nu kho amhehi paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“In such a case, “Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṁ āvāse vassaṁ upagacchanti. Tesaṁ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagacchanti—‘mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā’ti. I allow those monks to do two or three observance-day ceremonies on the fourteenth day, Anujānāmi, bhikkhave, tehi bhikkhūhi dve tayo uposathe cātuddasike kātuṁ—with the aim of having their invitation ceremony before the other monks. ‘kathaṁ mayaṁ tehi bhikkhūhi paṭhamataraṁ pavāreyyāmā’ti.

If those quarrelsome and argumentative monks are on their way to the other monastery, the resident monks should gather quickly and do the invitation ceremony. When it has been done, they should say to the other monks, Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi lahuṁ lahuṁ sannipatitvā pavāretabbaṁ, pavāretvā vattabbā—‘Venerables, we have completed the invitation ceremony. ‘pavāritā kho mayaṁ, āvuso; Please do as you see fit.’ yathāyasmantā maññanti tathā karontū’ti.

If those quarrelsome and argumentative monks arrive without prior notice, the resident monks should prepare seats and set out a foot stool, a foot scraper, and water for washing the feet. They should then go out to meet those monks, receive their bowls and robes, and ask if they want water to drink. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā asaṁvihitā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, pānīyena paripucchitabbā; Then, having distracted them, they should go outside the monastery zone and do the invitation ceremony there. When it has been done, they should say to the other monks, tesaṁ vikkhitvā nissīmaṁ gantvā pavāretabbaṁ, pavāretvā vattabbā—‘Venerables, we have completed the invitation ceremony. ‘pavāritā kho mayaṁ, āvuso; Please do as you see fit.’ yathāyasmantā maññanti tathā karontū’ti.

If they’re able to do this, it’s good. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, then a resident monk who is competent and capable should inform the resident monks: No ce labhetha, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—

‘Please, venerables, I ask the resident monks to listen. ‘Suṇantu me, āyasmanto, āvāsikā. If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waning phase of the moon.’ Yadāyasmantānaṁ pattakallaṁ, idāni uposathaṁ kareyyāma, pātimokkhaṁ uddiseyyāma, āgame kāḷe pavāreyyāmā’ti.

If the quarrelsome and argumentative monks say, Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṁ vadeyyuṁ—‘Please do the invitation ceremony with us now,’ they should be told, ‘sādhāvuso, idāneva no pavārethā’ti, te evamassu vacanīyā—‘You have no authority over our invitation ceremony. ‘anissarā kho tumhe, āvuso, amhākaṁ pavāraṇāya; We won’t do the procedure for the time being.’ na tāva mayaṁ pavāreyyāmā’ti.

If the quarrelsome and argumentative monks stay on until the new moon, then a resident monk who is competent and capable should inform the resident monks: Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṁ kāḷaṁ anuvaseyyuṁ, āvāsikena, bhikkhave, bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—

‘Please, venerables, I ask the resident monks to listen. ‘Suṇantu me, āyasmanto, āvāsikā. If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waxing phase of the moon.’ Yadāyasmantānaṁ pattakallaṁ, idāni uposathaṁ kareyyāma, pātimokkhaṁ uddiseyyāma, āgame juṇhe pavāreyyāmā’ti.

If the quarrelsome and argumentative monks say, Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṁ vadeyyuṁ—‘Please do the invitation ceremony with us now,’ they should be told, ‘sādhāvuso, idāneva no pavāreyyāthā’ti, te evamassu vacanīyā—‘You have no authority over our invitation ceremony. We won’t do the procedure for the time being.’ ‘anissarā kho tumhe, āvuso, amhākaṁ pavāraṇāya, na tāva mayaṁ pavāreyyāmā’ti.

If the quarrelsome and argumentative monks stay on until the next full moon, then all the monks have no choice but to do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.” Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā tampi juṇhaṁ anuvaseyyuṁ, tehi, bhikkhave, bhikkhūhi sabbeheva āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṁ.

Invitation with the sick

“If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a healthy monk, you should tell him, Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno agilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘You’re sick. ‘āyasmā kho gilāno. The Buddha has said that a sick monk can’t endure being questioned. Gilāno ca ananuyogakkhamo vutto bhagavatā. Please wait until you’re healthy. Āgamehi, āvuso, yāva arogo hosi. If you then wish, you may accuse him.’ Arogo ākaṅkhamāno codessasī’ti. If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. Evañce vuccamāno codeti, anādariye pācittiyaṁ.

If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a sick monk, you should tell him, Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno gilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘This monk is sick. ‘ayaṁ kho, āvuso, bhikkhu gilāno. The Buddha has said that a sick monk can’t endure being questioned. Gilāno ca ananuyogakkhamo vutto bhagavatā. Please wait until he’s healthy. Āgamehi, āvuso, yāvāyaṁ bhikkhu arogo hoti. If you then wish, you may accuse him.’ Arogaṁ ākaṅkhamāno codessasī’ti. If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. Evañce vuccamāno codeti, anādariye pācittiyaṁ.

If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a sick monk, you should tell him, Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno gilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘You’re both sick. ‘āyasmantā kho gilānā. The Buddha has said that a sick monk can’t endure being questioned. Gilāno ca ananuyogakkhamo vutto bhagavatā. Please wait until you’re both healthy. Āgamehi, āvuso, yāva arogā hotha. If you then wish, you may accuse him.’ Arogo arogaṁ ākaṅkhamāno codessasī’ti. If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. Evañce vuccamāno codeti, anādariye pācittiyaṁ.

If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a healthy monk, you should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.” Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno agilānassa pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetvā saṅghena pavāretabban”ti.

26. Agreements about the invitation ceremony 26. Pavāraṇāsaṅgaha

On one occasion in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu. While living together in peace and harmony, they were experiencing deep meditation. Tesaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato hoti. They considered this Atha kho tesaṁ bhikkhūnaṁ etadahosi—“amhākaṁ kho samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. and thought, “If we do the invitation ceremony now, the monks might set out wandering. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. We’ll then lose this deep meditation. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāma. So what should we do?” Kathaṁ nu kho amhehi paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“In such a case, “Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṁ āvāse vassaṁ upagacchanti. Tesaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato hoti. Tatra ce bhikkhūnaṁ evaṁ hoti—‘amhākaṁ kho samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāmā’ti. I allow those monks to make an agreement about the invitation ceremony. Anujānāmi, bhikkhave, tehi bhikkhūhi pavāraṇāsaṅgahaṁ kātuṁ.

And it should be made like this. Evañca pana, bhikkhave, kātabbo. Everyone should gather in one place. Sabbeheva ekajjhaṁ sannipatitabbaṁ—A competent and capable monk should then inform the Sangha: sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. While living together in peace and harmony, we’re experiencing deep meditation. Amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. If we do the invitation ceremony now, the monks might set out wandering. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. We’ll then lose this deep meditation. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāma. If the Sangha is ready, it should make an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. Yadi saṅghassa pattakallaṁ, saṅgho pavāraṇāsaṅgahaṁ kareyya, idāni uposathaṁ kareyya, pātimokkhaṁ uddiseyya, āgame juṇhe komudiyā cātumāsiniyā pavāreyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. While living together in peace and harmony, we’re experiencing deep meditation. Amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. If we do the invitation ceremony now, the monks might set out wandering. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. We’ll then lose this deep meditation. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāma. The Sangha makes an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. Saṅgho pavāraṇāsaṅgahaṁ karoti, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. Any monk who approves of making this agreement about the invitation ceremony—that we’ll now do the observance-day ceremony and recite the Monastic Code and that we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season—should remain silent. Yassāyasmato khamati pavāraṇāsaṅgahassa karaṇaṁ, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has made an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. Kato saṅghena pavāraṇāsaṅgaho, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. The Sangha approves and is therefore silent. I’ll remember it thus.’ Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

If, when those monks have made an agreement about the invitation ceremony, a monk says, Tehi ce, bhikkhave, bhikkhūhi kate pavāraṇāsaṅgahe aññataro bhikkhu evaṁ vadeyya—‘I wish to go wandering in the country; ‘icchāmahaṁ, āvuso, janapadacārikaṁ pakkamituṁ; I have business there,’ they should tell him, atthi me janapade karaṇīyan’ti, so evamassa vacanīyo—‘That’s fine, but you have to do the invitation first.’ ‘sādhāvuso, pavāretvā gacchāhī’ti.

If, while that monk is doing the invitation, he cancels the invitation of another monk, the other monk should tell him, So ce, bhikkhave, bhikkhu pavārayamāno aññatarassa bhikkhuno pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘You have no authority over my invitation until I invite.’ ‘anissaro kho me tvaṁ, āvuso, pavāraṇāya, na tāvāhaṁ pavāressāmī’ti.

If, while that monk is doing the invitation, another monk cancels his invitation, the monks should question and examine both and deal with them according to the rule. Tassa ce, bhikkhave, bhikkhuno pavārayamānassa aññataro bhikkhu tassa bhikkhuno pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetabbā.

If that monk finishes his business in the country and returns to that monastery before the full-moon day of Komudī, and if, while the monks are doing the invitation ceremony, a monk cancels the invitation of the monk who has returned, the monk who has returned should tell him, So ce, bhikkhave, bhikkhu janapade taṁ karaṇīyaṁ tīretvā punadeva anto komudiyā cātumāsiniyā taṁ āvāsaṁ āgacchati, tehi ce, bhikkhave, bhikkhūhi pavāriyamāne aññataro bhikkhu tassa bhikkhuno pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘You have no authority over my invitation; ‘anissaro kho me tvaṁ, āvuso, pavāraṇāya; I’ve already done it.’ pavārito ahan’ti.

If, while the monks are doing the invitation ceremony, the monk who has returned cancels the invitation of another monk, the monks should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.” Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne so bhikkhu aññatarassa bhikkhuno pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetvā saṅghena pavāretabban”ti.

The fourth chapter on the invitation ceremony is finished. Pavāraṇākkhandhako catuttho.

This is the summary: Tassuddānaṁ

“Completed rains residence in Kosala, Vassaṁvuṭṭhā kosalesu, They went to see the Teacher; agamuṁ satthu dassanaṁ; Living uncomfortably like animals, Aphāsuṁ pasusaṁvāsaṁ, One another in the proper way. aññamaññānulomatā.
Inviting, and in the seat, Pavārentā paṇāmañca, Legal procedure, sick, relatives; kammaṁ gilānañātakā; King, and bandits, and scoundrels, Rājā corā ca dhuttā ca, So enemies of monks. bhikkhupaccatthikā tathā.
Five, four, three, two, one, Pañca catutayo dveko, Committed, unsure, he remembered; āpanno vematī sari; The whole Sangha, unsure, Sabbo saṅgho vematiko, Greater, and equal, smaller. bahū samā ca thokikā.
Residents, fourteenth, Āvāsikā cātuddasa, Characteristics, belonging to a Buddhist sect, both; liṅgasaṁvāsakā ubho; May go, not with seated, Gantabbaṁ na nisinnāya, About giving consent, invitation. chandadāne pavāraṇā.
With primitive tribes, spent, storm, Savarehi khepitā megho, And threat, invitation; antarā ca pavāraṇā; They refused, before their, Na icchanti puramhākaṁ, And isn’t canceled, a monk’s. aṭṭhapitā ca bhikkhuno.
‘Or why’, and what, Kimhi vāti katamañca, Because of the seen, the heard, the suspected; Diṭṭhena sutasaṅkāya; The accuser, and the accused, Codako cuditako ca, Serious offense, offense, quarrel; Thullaccayaṁ vatthu bhaṇḍanaṁ; And agreement about the invitation, Pavāraṇāsaṅgaho ca, One without authority, should invite.” Anissaro pavārayeti.

In this chapter there are forty-six topics. Imamhi khandhake vatthūni chacattārīsāti.

The chapter on the invitation ceremony is finished. Pavāraṇākkhandhako niṭṭhito.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Division

The chapter on the invitation ceremony

1. Being uncomfortable

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together. They thought, “How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?” Then it occurred to them, “Let’s not talk to one another. Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing. Whoever returns last from almsround may eat whatever is left over, or he should discard it where there are no cultivated plants or in water without life. He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall. Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it. If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together. He shouldn’t speak because of that. In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.”

And they did just that.

Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha. And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī. When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down.

Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”

“We’re keeping well, sir, we’re getting by. We had a comfortable and harmonious rains, and got almsfood without trouble.”

When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

So the Buddha said to those monks, “In what way, monks, did you have a harmonious and comfortable rains? And how did you get almsfood without trouble?”

When they had told him, the Buddha addressed the monks:

“While being uncomfortable, these foolish men claim they were living in comfort. While living together like animals, they claim they were living in comfort. While living together like sheep, they claim they were living in comfort. While living together like enemies, they claim they were living in comfort. How could these foolish men take a vow of silence, like the monastics of other religions? This will affect people’s confidence …” After rebuking them and giving a teaching, he addressed the monks:

“You shouldn’t take a vow of silence, like the monastics of other religions. If you do, you commit an offense of wrong conduct.

When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things: what has been seen, heard, or suspected.

This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training. And you should do the invitation ceremony like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. Today is the invitation ceremony. If the Sangha is ready, it should do the invitation ceremony.’

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

Soon afterwards the monks from the group of six remained seated while the senior monks were inviting correction, squatting on their heels. The monks of few desires complained and criticized them, “How can the monks from the group of six act like this?” They told the Buddha. … “Is it true, monks, that the monks from the group of six are acting like this?”

“It’s true, sir.”

The Buddha rebuked them … “How can those foolish men act like this?” This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks:

“You shouldn’t remain seated while the senior monks are inviting correction, squatting on their heels. If you do, you commit an offense of wrong conduct.

Everyone should squat on their heels during the invitation ceremony.”

On one occasion, while squatting on his heels and waiting for everyone to finish, a senior monk who was weak from old age fainted and fell over. They told the Buddha.

“You should squat on your heels until you have invited correction. Once you have invited, you may sit down.”

2. Breach of the invitation ceremony

The monks thought, “How many invitation days are there?”

“There are two invitation days: the fourteenth and the fifteenth day of the lunar half-month.”

The monks thought, “How many kinds of invitation procedures are there?”

“There are four kinds:

The invitation procedure that is illegitimate and has an incomplete assembly.
The invitation procedure that is illegitimate but has a complete assembly.
The invitation procedure that is legitimate but has an incomplete assembly.
The invitation procedure that is legitimate and has a complete assembly.

The first, second, and third of these shouldn’t be done; I haven’t allowed such procedures. The fourth should be done; I have allowed such procedures. Therefore, monks, you should train like this: ‘We will do invitation procedures that are legitimate and have a complete assembly.’”

3. The allowance to pass on the invitation

The Buddha addressed the monks: “Gather, monks, for the Sangha to do the invitation ceremony.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.”

“A sick monk should pass on his invitation.

And he should do it like this. The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, ‘I pass on my invitation; please convey my invitation; please announce my invitation; please invite correction on my behalf.’ If he makes this understood by body, by speech, or by body and speech, then the invitation has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on.

If he’s able to do this, it’s good. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the invitation ceremony. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the invitation ceremony there.

You shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away right then and there, then the invitation should be passed on to someone else. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain, admits right then and there that he’s been ejected for not recognizing an offense, admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a paṇḍaka, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one, admits right then and there that he’s raped a nun, admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a hermaphrodite, then the invitation should be passed on to someone else.

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away while on his way to the invitation ceremony, then the invitation hasn’t been brought. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes, dies, admits that he’s a novice monk, admits that he’s renounced the training, admits that he’s committed the worst kind of offense, admits that he’s insane, admits that he’s deranged, admits that he’s overwhelmed by pain, admits that he’s been ejected for not recognizing an offense, admits that he’s been ejected for not making amends for an offense, admits that he’s been ejected for not giving up a bad view, admits that he’s a paṇḍaka, admits that he’s a fake monk, admits that he’s previously left to join the monastics of another religion, admits that he’s an animal, admits that he’s a matricide, admits that he’s a patricide, admits that he’s a murderer of a perfected one, admits that he’s raped a nun, admits that he’s caused a schism in the Sangha, admits that he’s caused the Buddha to bleed, or admits that he’s a hermaphrodite while on his way to the invitation ceremony, then the invitation hasn’t been brought.

But if, after the invitation has been passed on to him, the monk who is conveying the invitation goes away after reaching the Sangha, then the invitation has been brought. And if, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes, dies, admits that he’s a novice monk, admits that he’s renounced the training, admits that he’s committed the worst kind of offense, admits that he’s insane, admits that he’s deranged, admits that he’s overwhelmed by pain, admits that he’s been ejected for not recognizing an offense, admits that he’s been ejected for not making amends for an offense, admits that he’s been ejected for not giving up a bad view, admits that he’s a paṇḍaka, admits that he’s a fake monk, admits that he’s previously left to join the monastics of another religion, admits that he’s an animal, admits that he’s a matricide, admits that he’s a patricide, admits that he’s a murderer of a perfected one, admits that he’s raped a nun, admits that he’s caused a schism in the Sangha, admits that he’s caused the Buddha to bleed, or admits that he’s a hermaphrodite after reaching the Sangha, then the invitation has been brought.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he falls asleep, then the invitation has been brought. There’s no offense for the one who is conveying the invitation. And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he is heedless or because he gains a meditation attainment, then the invitation has been brought. There’s no offense for the one who is conveying the invitation.

But there’s an offense of wrong conduct for the one who is conveying the invitation.

On the invitation day, if the Sangha has business to be done, then anyone passing on their invitation should also give their consent.”

4. Discussion on being seized by relatives, etc.

At one time on the invitation day, a certain monk was seized by his relatives. They told the Buddha.

“If a monk is seized by his relatives on the invitation day, other monks should say to those relatives, ‘Listen, please release this monk for a short time so that he can take part in the invitation ceremony.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please step aside for a moment while this monk passes on his invitation.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’ If they’re able to do this, it’s good.

If not, you shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.

If on the invitation day a monk is seized by kings, by bandits, by scoundrels, or by enemies of the monks, other monks should say to those enemies, ‘Listen, please release this monk for a short time, so that he can take part in the invitation ceremony.’ If they’re able to do this, it’s good. If not, they should say to those enemies, ‘Listen, please step aside for a moment while this monk passes on his invitation.’ If they’re able to do this, it’s good. If not, they should say to those enemies, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’ If they’re able to do this, it’s good.

If not, you shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.”

5. Various kinds of invitation ceremonies for the Sangha, etc.

At one time on the invitation day, there were five monks staying in a certain monastery. They thought, “The Buddha has laid down a rule that the invitation ceremony should be done with a sangha. Now there’s five of us. So how should we do the invitation ceremony?” They told the Buddha.

“When there are five of you, you should do the invitation ceremony in the Sangha.”

At one time on the invitation day, there were four monks staying in a certain monastery. They thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks. But there’s only four of us. So how should we do the invitation ceremony?”

“When there are four of you, you should do the invitation ceremony with one another.

And you should do it like this. A competent and capable monk should inform those monks:

‘Please, venerables, I ask you to listen. Today is the invitation ceremony. If the venerables are ready, we should do the invitation ceremony with one another.’

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:

‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:

At one time on the invitation day, there were three monks staying in a certain monastery. They thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are four. But there’s only three of us. So how should we do the invitation ceremony?”

“When there are three of you, you should do the invitation ceremony with one another.

And you should do it like this. A competent and capable monk should inform those monks:

‘Please, venerables, I ask you to listen. Today is the invitation ceremony. If the venerables are ready, we should do the invitation ceremony with one another.’

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks:

At one time on the invitation day, there were two monks staying in a certain monastery. They thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are three or four. But there’s only two of us. So how should we do the invitation ceremony?”

“When there are two of you, you should do the invitation ceremony with each other.

And you should do it like this. The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk:

‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends.’

The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk:

At one time on the invitation day, a monk was staying in a certain monastery by himself. He thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are two, three, or four. But I’m here by myself. So how should I do the invitation ceremony?”

“On the invitation day, a monk may be staying by himself in a certain monastery. He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down.

If other monks arrive, he should do the invitation ceremony with them. If not, he should determine: ‘Today is my invitation ceremony.’

If he doesn’t make a determination, he commits an offense of wrong conduct.

Wherever five monks are staying together, four shouldn’t do the invitation ceremony in the Sangha, while the invitation of the fifth is brought. If you do the invitation in the Sangha, you commit an offense of wrong conduct.

Wherever four monks are staying together, three shouldn’t do the invitation ceremony with one another, while the invitation of the fourth is brought. If you do the invitation in this way, you commit an offense of wrong conduct.

Wherever three monks are staying together, two shouldn’t do the invitation ceremony with each other, while the invitation of the third is brought. If you do the invitation in this way, you commit an offense of wrong conduct.

Wherever two monks are staying together, one shouldn’t make a determination, while the invitation of the other is brought. If you do make a determination, you commit an offense of wrong conduct.”

6. The process for making amends for an offense

At one time on the invitation day, a certain monk had committed an offense. He thought, “The Buddha has laid down a rule that one shouldn’t invite correction if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha.

“On the invitation day, a monk may have committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I’ve committed such-and-such an offense. I confess it.’ The other should say, ‘Do you recognize the offense?’ —‘Yes, I recognize it.’ —‘You should restrain yourself in the future.’

On the invitation day, a monk may be unsure if he’s committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.”

7. The process for revealing an offense

At one time a certain monk remembered an offense during the invitation ceremony. He thought, “The Buddha has laid down a rule that one shouldn’t invite correction if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha.

“A monk may remember an offense during the invitation ceremony. He should say to a monk sitting next to him, ‘I’ve committed such-and-such an offense. Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony.

A monk may become unsure if he has committed an offense during the invitation ceremony. He should say to a monk sitting next to him, ‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony.”

8. The process for making amends for a shared offense

At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense. The monks thought, “The Buddha has laid down a rule that one shouldn’t confess or receive the confession of shared offenses. Yet here the whole Sangha has committed the same offense. So what should we do?”

“On the invitation day, the whole Sangha in a certain monastery may have committed the same offense. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’

If he’s able to do this, it’s good. If he’s not, then a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. This whole Sangha has committed the same offense. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’

Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.

On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. This whole Sangha is unsure if it has committed the same offense. When the Sangha is sure, it should make amends for this offense.’

Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.”

The first section for recitation is finished.

9. The group of fifteen on non-offenses

At one time on the invitation day, five or more resident monks had gathered together in a certain monastery. They did not know that there were other resident monks who had not arrived. Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the invitation ceremony. While they were doing it, a greater number of resident monks arrived. They told the Buddha.

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.”

The group of fifteen on non-offenses is finished.

10. The group of fifteen on perceiving an incomplete assembly as incomplete

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited.

In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s an offense of wrong conduct for those who already have invited.”

The group of fifteen on perceiving an incomplete assembly as incomplete is finished.

11. The group of fifteen on being unsure

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited.

In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive.

The group of fifteen on being unsure is finished.

12. The group of fifteen on being anxious

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited.

In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive.

The group of fifteen on being anxious is finished.

13. The group of fifteen on aiming at schism

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, a smaller number of resident monks arrive.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.

On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.

The group of fifteen on aiming at schism is finished.

The group of seventy-five is finished.

14. The successive series on entering a monastery zone

“On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know that other resident monks are entering the monastery zone. … They don’t know that other resident monks have entered the monastery zone. … They don’t see that other resident monks are entering the monastery zone. … They don’t see that other resident monks have entered the monastery zone. … They don’t hear that other resident monks are entering the monastery zone. … They don’t hear that other resident monks have entered the monastery zone. …”

15. Different days

“It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

If the number is the same, the newly-arrived monks should fall in line with the resident monks.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—

If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.

If the number is the same, the newly-arrived monks should fall in line with the resident monks.

If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.

It may be that for the resident monks it’s the day after the invitation day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—

If the number of resident monks is greater, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks. Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there.

If the number is the same, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks. Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there.

It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the invitation day. Then—

If the number of newly-arrived monks is greater, they may, if they’re willing, do the invitation ceremony with the resident monks. Otherwise the resident monks should go outside the monastery zone and do the invitation ceremony there.”

16. The seeing of characteristics, etc.

If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.

If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.

If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.

If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.