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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: ‘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.’”

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 <i lang='pi'
translate='no'>paṇḍaka</i>, 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 gynandromorph, 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 <i lang='pi' translate='no'>paṇḍaka</i>, 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 gynandromorph 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 <i lang='pi' translate='no'>paṇḍaka</i>, 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
gynandromorph 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. 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. 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: ‘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.’” 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: ‘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: ‘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.’” 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: ‘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.’” 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 it?’ —‘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. While they’re doing it, a smaller 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. 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, 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 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. While they’re doing it, a smaller 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 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. 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, 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 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. While they’re doing it, a smaller 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 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. 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 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. 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, 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 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. While they’re doing it, a smaller 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 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. 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
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. While they’re doing it, a
smaller 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. 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, 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. 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, 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. 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, 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. 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, 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. 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, 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. 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, 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. And there’s a serious offense for those who already have invited.”
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. …” 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.

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. 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. 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 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. 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. 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. “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. As a consequence, they’re unsure whether or not there are resident
monks there. Then—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. 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. 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. As a consequence,
they’re unsure whether or not there are resident monks there. Then—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. 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. 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. As a consequence, they’re unsure whether or not monks have arrived.
Then—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. 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. 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. As a consequence, they’re unsure
whether or not monks have arrived. Then—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. 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.” 17. The doing of the invitation ceremony with
those belonging to a different Buddhist sect, etc. “It may happen that
newly-arrived monks see resident monks who belong to a different Buddhist
sect, but they have the view that they belong to the same one. Then—If they
don’t ask the resident monks about it, and then do the invitation ceremony
together, there’s no offense. 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. 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. 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—If they
don’t ask the resident monks about it, and then do the invitation ceremony
together, there’s an offense of wrong conduct. 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. 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. It may happen that
resident monks see newly-arrived monks who belong to a different Buddhist
sect, but they have the view that they belong to the same one. Then—If they
don’t ask the newly-arrived monks about it, and then do the invitation
ceremony together, there’s no offense. 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. 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. It may
happen that resident monks see newly-arrived monks who belong to the same
Buddhist sect, but they have the view that they belong to a different one.
Then—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. 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.
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.” 18. The
section on “you shouldn’t go” “On the invitation day you shouldn’t
go from a monastery with monks to one without monks, except if you go with a
sangha or there are dangers. 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. 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. 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. 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. 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. 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. 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. 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. On the invitation day you shouldn’t go from a monastery with monks
to one with monks who belong to a different Buddhist sect, except if you go
with a sangha or there are dangers. 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.
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. 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. 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.
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. 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. 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. 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.” 19. The section on “you may go” “On the invitation day
you may go from a monastery with monks to one with monks who belong to the
same Buddhist sect if you know you’ll get there on the same day. On the
invitation day you may go from a monastery with monks to a non-monastery with
monks … 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. On the
invitation day you may go from a non-monastery with monks to a monastery with
monks … to a non-monastery with monks … 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. On the invitation day you may go from a monastery or a
non-monastery with monks to a monastery with monks … to a non-monastery with
monks … 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.”

20. The identification of persons to be avoided “You shouldn’t do the
invitation ceremony with a nun seated in the gathering. If you do, you commit
an offense of wrong conduct. You shouldn’t do the invitation ceremony with a
trainee nun, a novice monk, a novice nun, one who has renounced the training,
or one who has committed the worst kind of offense seated in the gathering. If
you do, you commit an offense of wrong conduct. You shouldn’t do the
invitation ceremony with one who has been ejected for not recognizing an
offense seated in the gathering. If you do, you should be dealt with according
to the rule. You shouldn’t do the invitation ceremony with one who has been
ejected for not making amends for an offense seated in the gathering or with
one who has been ejected for not giving up a bad view seated in the gathering.
If you do, you should be dealt with according to the rule. You shouldn’t do
the invitation ceremony with a <i lang='pi' translate='no'>paṇḍaka</i>
seated in the gathering. If you do, you commit an offense of wrong conduct.
You shouldn’t do the invitation ceremony with a fake monk, with one who has
previously left to join the monastics of another religion, with an animal,
with a matricide, with a patricide, with a murderer of a perfected one, with
one who has raped a nun, with one has caused a schism in the Sangha, with one
who has caused the Buddha to bleed, or with a gynandromorph seated in the
gathering. If you do, you commit an offense of wrong conduct. You shouldn’t
do the invitation ceremony with a passed-on invitation that has expired,
except if the gathering is still seated together. You shouldn’t do the
invitation ceremony on a non-invitation day, except to unify the Sangha.”
The second section for recitation is finished.

21. Invitation ceremonies by means of two statements At one time on the
invitation day in a certain monastery in the Kosalan country, there was a
threat from primitive tribes. The monks were unable to do the invitation
ceremony by means of three statements. “I allow you to do the invitation
ceremony by means of two statements.” The threat from primitive tribes
increased. The monks were unable to do the invitation ceremony by means of two
statements. “I allow you to do the invitation ceremony by means of one
statement.” The threat from primitive tribes increased further. The monks
were unable to do the invitation ceremony by means of one statement. “I
allow you to do the invitation ceremony in groups according to the year of
seniority.” On one occasion on the invitation day in a certain monastery,
most of the night had been spent with people making offerings. The monks
considered this and thought, “If the Sangha does the invitation ceremony by
means of three statements, we won’t finish before dawn. What should we
do?” “In such a case, a competent and capable monk should inform the
Sangha: ‘Please, venerables, I ask the Sangha to listen. Most of the night
has been spent with people making offerings. If the Sangha does the invitation
ceremony by means of three statements, we won’t finish before dawn. 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.’ It may happen on the invitation day that most of the night in a
monastery is spent with monks giving teachings, with experts on the discourses
reciting discourses, with experts on the Monastic Law discussing the Monastic
Law, with expounders of the Teaching discussing the Teaching, or with the
monks arguing. If the monks consider this 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:
‘Please, venerables, I ask the Sangha to listen. Most of the night has been
spent with the monks arguing. If the Sangha does the invitation ceremony by
means of three statements, we won’t finish before dawn. 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.’” 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. The monks considered this and thought, “If the
Sangha does the invitation ceremony by means of three statements, we won’t
finish before it starts raining. What should we do?” They told the Buddha.
“In such a case, a competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen. This large Sangha of monks
has gathered. A storm is approaching, but we only have a small sheltered area.
If the Sangha does the invitation ceremony by means of three statements, we
won’t finish before it starts raining. 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.’ It may happen on the invitation day in
a certain monastery that there is a threat from kings, bandits, fire, floods,
people, spirits, predatory animals, or creeping animals, or a threat to life,
or a threat to the monastic life. If the monks consider this 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:
‘Please, venerables, I ask the Sangha to listen. 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. 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.’”

22. The cancellation of the invitation At that time the monks from the group
of six invited correction while having unconfessed offenses. “You
shouldn’t invite correction if you have unconfessed offenses. If you do, you
commit an offense of wrong conduct. If anyone invites correction with an
unconfessed offense, you should get their permission and then accuse them of
an offense.” Soon afterwards, when asked for permission, the monks from the
group of six refused to give it. “If anyone doesn’t give their permission,
you should cancel their invitation. And it should be done like this. 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: ‘Please,
venerables, I ask the Sangha to listen. Such-and-such a person has an
unconfessed offense. I cancel their invitation. The invitation ceremony
shouldn’t be done in their presence.’ Their invitation has then been
canceled.” Improper cancellation of the invitationOn one occasion the monks
from the group of six—thinking to act before the good monks canceled their
invitation, 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. “When there is no reason for
doing so, you shouldn’t cancel the invitation of pure monks who haven’t
committed any offenses. If you do, you commit an offense of wrong conduct. And
you shouldn’t cancel the invitation of those who already have invited. If
you do, you commit an offense of wrong conduct. And this is how the invitation
is canceled and how it isn’t canceled. If the invitation is canceled after a
three-statement invitation has been spoken and concluded, then it isn’t
canceled. If the invitation is canceled after a two-statement invitation …
after a one-statement invitation … after an invitation done in groups
according to the year of seniority has been spoken and concluded, then it
isn’t canceled. If the invitation is canceled when a three-statement
invitation hasn’t yet been concluded, then it’s canceled. If the
invitation is canceled when a two-statement invitation … when a
one-statement invitation … when an invitation done in groups according to
the year of seniority hasn’t yet been concluded, then it’s canceled. It
may happen on the invitation day that a monk cancels another monk’s
invitation. If other monks know about the first monk: ‘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. It may happen on the
invitation day that a monk cancels another monk’s invitation. If other monks
know about the first monk: ‘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. It may happen on the invitation day that a
monk cancels another monk’s invitation. If other monks know about the first
monk: ‘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. It may happen on the invitation day that a monk cancels another
monk’s invitation. If other monks know about the first monk: ‘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.” Questioning of the accusing monk“It may happen on the
invitation day that a monk cancels another monk’s invitation. If other monks
know about the first monk: ‘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?’ If he says, ‘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, ‘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?’
If he says, ‘I do,’ he should be asked what they are. If he says, ‘The
four offenses entailing expulsion and the thirteen entailing suspension are
failure in morality,’ ‘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,’ ‘Wrong
views and extreme views are failure in view,’ he should be asked, ‘Are you
canceling this monk’s invitation because of what you’ve seen, what
you’ve heard, or what you suspect?’ If he says, ‘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, ‘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, a serious offense, an offense entailing
confession, an offense entailing acknowledgment, an offense of wrong conduct,
or an offense of wrong speech? Where were you? Where was this monk? What were
you doing? What was this monk doing?’ If he says, ‘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, ‘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? 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?
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?’ 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, ‘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? 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? 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?’ He
might say, ‘I didn’t cancel this monk’s invitation because of what I
suspect. I don’t know why I canceled his invitation.’ If the accusing
monk, when questioned, isn’t able to satisfy his discerning fellow
monastics, they should conclude, ‘The accused monk is improperly accused.’
But if the accusing monk, when questioned, is able to satisfy his discerning
fellow monastics, they should conclude, ‘The accused monk is properly
accused.’ 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. 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. If the accusing monk admits to a groundless charge of a
serious offense, an offense entailing confession, an offense entailing
acknowledgment, an offense of wrong conduct, or an offense of wrong speech, he
should be dealt with according to the rule. The Sangha should then do the
invitation ceremony. If the accused monk admits to having committed an offense
entailing expulsion, he should be expelled. The Sangha should then do the
invitation ceremony. 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. If the accused monk admits to having
committed a serious offense, an offense entailing confession, an offense
entailing acknowledgment, an offense of wrong conduct, or an offense of wrong
speech, he should be dealt with according to the rule. The Sangha should then
do the invitation ceremony.” 23. Grounds for a serious offense, etc. “On
the invitation day, a monk may have committed a serious offense. Some monks
regard it as a serious offense, but others as an offense entailing suspension.
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: ‘This monk has made amends for the offense he has committed. If the
Sangha is ready, it should do the invitation ceremony.’ On the invitation
day, a monk may have committed a serious offense. Some monks regard it as a
serious offense, but others as an offense entailing confession. … Some monks
regard it as a serious offense, but others as an offense entailing
acknowledgment. … Some monks regard it as a serious offense, but others as
an offense of wrong conduct. … Some monks regard it as a serious offense,
but others as an offense of wrong speech. 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: ‘This monk has made amends for
the offense he has committed. If the Sangha is ready, it should do the
invitation ceremony.’ On the invitation day, a monk may have committed an
offense entailing confession. … an offense entailing acknowledgment. … an
offense of wrong conduct. … an offense of wrong speech. Some monks regard it
as an offense of wrong speech, but others as an offense entailing suspension.
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: ‘This monk has made amends for the offense he has committed.
If the Sangha is ready, it should do the invitation ceremony.’ On the
invitation day, a monk may have committed an offense of wrong speech. Some
monks regard it as an offense of wrong speech, but others as a serious
offense. … Some monks regard it as an offense of wrong speech, but others as
an offense entailing confession. … Some monks regard it as an offense of
wrong speech, but others as an offense entailing acknowledgment. … Some
monks regard it as an offense of wrong speech, but others as an offense of
wrong conduct. 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: ‘This monk has made amends for the offense he
has committed. If the Sangha is ready, it should do the invitation
ceremony.’” 24. Setting aside an offense, etc. “It may happen on the
invitation day that a monk announces in the midst of the Sangha: ‘Please,
venerables, I ask the Sangha to listen. I know about an offense, but not who
the offender is. If the Sangha is ready, it should set aside the offense and
then do the invitation ceremony.’ They should say to him, ‘The Buddha has
laid down a rule that the invitation ceremony is for those who are pure. If
you know the offense, but not the offender, then say now who it is that you
suspect.’ It may happen on the invitation day that a monk announces in the
midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know
of an offender, but not what the offense is. If the Sangha is ready, it should
do the invitation ceremony without the offender.’ They should say to him,
‘The Buddha has laid down a rule that the invitation ceremony should be done
in a complete assembly. If you know the offender, but not the offense, then
say now what it is that you suspect.’ It may happen on the invitation day
that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask
the Sangha to listen. I know of an offender and his offense. If the Sangha is
ready, it should set aside the offense and then do the invitation ceremony
without the offender.’ They should say to him, ‘The Buddha has laid down a
rule that the invitation ceremony should be done in a complete assembly by
those who are pure. If you know an offender and their offense, then say now
what they are.’ If the offense is known about before the invitation
ceremony, but the offender only afterwards, the offender should be corrected.
If the offender is known about before the invitation ceremony, but the offense
only afterwards, the offender should be corrected. 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.”

25. Creators of quarrels, etc. 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. 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, “At the invitation
ceremony, when those monks have completed the rains residence, we’ll cancel
their invitation.” The monks who were friends heard about this and wondered
what to do. They told the Buddha. “In such a case, I allow those monks to do
two or three observance-day ceremonies on the fourteenth day, with the aim of
having their invitation ceremony before the other monks. 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, ‘Venerables, we have completed the
invitation ceremony. Please do as you see fit.’ 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. 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, ‘Venerables, we
have completed the invitation ceremony. Please do as you see fit.’ If
they’re able to do this, it’s good. If not, then a resident monk who is
competent and capable should inform the resident monks: ‘Please, venerables,
I ask the resident monks to listen. 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.’ If the
quarrelsome and argumentative monks say, ‘Please do the invitation ceremony
with us now,’ they should be told, ‘You have no authority over our
invitation ceremony. We won’t do the procedure for the time being.’ 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:
‘Please, venerables, I ask the resident monks to listen. 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.’ If the quarrelsome and argumentative monks say, ‘Please do the
invitation ceremony with us now,’ they should be told, ‘You have no
authority over our invitation ceremony. We won’t do the procedure for the
time being.’ 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.”
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,
‘You’re sick. The Buddha has said that a sick monk can’t endure being
questioned. Please wait until you’re healthy. If you then wish, you may
accuse him.’ If, in spite of this, he still accuses the other, he commits an
offense entailing confession for disrespect. If, while you’re doing the
invitation ceremony, a healthy monk cancels the invitation of a sick monk, you
should tell him, ‘This monk is sick. The Buddha has said that a sick monk
can’t endure being questioned. Please wait until he’s healthy. If you then
wish, you may accuse him.’ If, in spite of this, he still accuses the other,
he commits an offense entailing confession for disrespect. If, while you’re
doing the invitation ceremony, a sick monk cancels the invitation of a sick
monk, you should tell him, ‘You’re both sick. The Buddha has said that a
sick monk can’t endure being questioned. Please wait until you’re both
healthy. If you then wish, you may accuse him.’ If, in spite of this, he
still accuses the other, he commits an offense entailing confession for
disrespect. 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.”

26. Agreements about the invitation ceremony 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. While living together in peace
and harmony, they were experiencing deep meditation. They considered this and
thought, “If we do the invitation ceremony now, monks might set out
wandering. We’ll then lose this deep meditation. So what should we do?”
They told the Buddha. “In such a case, I allow those monks to make an
agreement about the invitation ceremony. And it should be made like this.
Everyone should gather in one place. A competent and capable monk should then
inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While
living together in peace and harmony, we’re experiencing deep meditation. If
we do the invitation ceremony now, monks might set out wandering. We’ll then
lose this deep meditation. 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. This is the motion. Please,
venerables, I ask the Sangha to listen. While living together in peace and
harmony, we’re experiencing deep meditation. If we do the invitation
ceremony now, monks might set out wandering. We’ll then lose this deep
meditation. 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. 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. Any monk who doesn’t approve should speak up. 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. The Sangha
approves and is therefore silent. I will remember it thus.’ If, when those
monks have made an agreement about the invitation ceremony, a monk says, ‘I
wish to go wandering in the country; I have business there,’ they should
tell him, ‘That’s fine, but you have to do the invitation first.’ If,
while that monk is doing the invitation, he cancels the invitation of another
monk, the other monk should tell him, ‘You have no authority over my
invitation until I invite.’ 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. 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, ‘You have no authority over my invitation; I’ve already
done it.’ 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.” The fourth chapter on the
invitation ceremony is finished. This is the summary: “Completed rains
residence in Kosala, They went to see the Teacher; Living uncomfortably like
animals, One another in the proper way. Inviting, and in the seat, Legal
procedure, sick, relatives; King, and bandits, and scoundrels, So enemies of
monks. Five, four, three, two, one, Committed, unsure, he remembered; The
whole Sangha, unsure, Greater, and equal, smaller. Residents, fourteenth,
Characteristics, belonging to a Buddhist sect, both; May go, not with seated,
About giving consent, invitation. With primitive tribes, spent, storm, And
threat, invitation; They refused, before their, And isn’t canceled, a
monk’s. ‘Or why’, and what, Because of the seen, the heard, the
suspected; The accuser, and the accused, Serious offense, offense, quarrel;
And agreement about the invitation, One without authority, should invite.”
In this chapter there are forty-six topics. The chapter on the invitation
ceremony is finished.
    — PLI-TV-KD4 — Bhikkhu Brahmali (CC0-1.0)