Dg Kd 4Invitation

– FOUR-PART VINAYA

INVITATION

1. The Mute Practice

At one time, the Buddha was staying at the Jetavana Grove in the Anāthapiṇḍika Garden, in the country of Śrāvastī. At that time, a large number of bhikkhus in the country of Kosala were spending the rains retreat at a certain dwelling place, and they thought: "How can we live at ease, without hardship over food and drink?" They then said to one another: "We should establish a rule. During the retreat, we shall not speak to one another.

We shall not bow or greet each other. Whoever enters the village first to collect alms and returns first shall arrange the eating place, spread out the sitting mats, and prepare the water vessels, the foot-washing vessels, and the food vessels. Each person shall bring his own food to the eating place.

If anyone receives more food than needed, he should first set aside the surplus and keep only what suffices; then he shall eat. When finished, he shall return silently to his room. The next person to enter the village for alms, upon returning with food, shall bring it to the eating place.

If he receives more than enough, he should first set aside the surplus and keep only what suffices; then he shall eat. If what he received is insufficient, he may take from what the previous person left and eat that. When finished, he shall return silently to his room.

The last person to enter the village for alms, upon returning with food, shall bring it to the eating place. If he receives more than enough, he should first set aside the surplus and keep only what suffices; then he shall eat. If what he received is insufficient, he may take from what was left by the previous persons and eat that.

Leftover food shall be given to beggars or to non-human beings. If there is no one to give it to, it shall be placed on clean ground free of grass, or left in a pool of water free of insects. He shall then put away the food vessels, bedding, water vessels, foot-washing vessels, and sitting mats—all returned to their proper places—and sweep the eating area.

If the water vessel or foot-washing vessel is found to be empty, he shall go fetch water. If he can carry them back by himself, that is well. If not, he shall signal a companion with his hand to help carry them back to their proper places.

Then he shall return silently to his room. Under no circumstances shall anyone speak a word. If we establish such a rule, we can live at ease, without suffering on account of food and drink."

The bhikkhus put this rule into practice throughout the retreat. When the Invitation was completed, they went to the Buddha at the Jetavana in Śrāvastī, paid homage by touching their heads to his feet, and sat to one side. The Blessed One inquired after the bhikkhus:

"Are you all at ease? Was food and drink sufficient? Was the dwelling harmonious? Was there no hardship on account of food?"

The bhikkhus replied to the Buddha:

"We dwelt in comfort. Food and drink were not lacking. We were all in harmony. There was no hardship on account of food and drink."

The Buddha asked the bhikkhus:

"By what means did you dwell in comfort, remain in harmony, and avoid hardship over food and drink?"

The bhikkhus then related the full account of these circumstances to the Buddha. The Buddha said to the bhikkhus:

"You are foolish men who considered that to be joy when in truth it was suffering. You are foolish men who considered that to be without calamity when in truth it was a great calamity. You are foolish men who dwelt together like adversaries, like dumb sheep. Why is this? I have taught bhikkhus by countless skillful means to instruct one another, to exchange views with one another, and to awaken one another. You are foolish men, no different from those of other paths who observe the practice of silence. You must not follow such a mute practice. If you follow the mute practice, you incur a duṣkṛta offense."

2. Requesting Permission to Speak

At that time, the group of six bhikkhus said: "The Buddha has taught, 'Bhikkhus must instruct one another, exchange views with one another, and awaken one another.'" They thereupon brought charges against pure bhikkhus. The bhikkhus came and reported this to the Buddha. The Buddha taught:

"One must not bring charges without cause against one who is without fault. If one wishes to bring charges against a bhikkhu who has an offense, one must first inform him, so that he may request permission to speak, and only afterward may charges be brought."

The group of six bhikkhus heard the Buddha's teaching: "One must first inform him so that he may request permission to speak, and only afterward may charges be brought." A previously pure bhikkhu came to the group of six bhikkhus to request permission to speak, but the group of six bhikkhus, out of resentment, rejected the request. Now they came back to urge the pure bhikkhu to make the request again. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"The previously pure bhikkhu is not to go to the group of six bhikkhus to request permission to speak. The group of six bhikkhus must not, out of resentment, go back and tell the pure bhikkhu to request permission to speak. From now on, permission to speak is to be requested only by one who possesses the following five qualities: he knows the right time and not the wrong time; he speaks truthfully and not falsely; he speaks to benefit and not without purpose; he speaks gently and not harshly; he acts with a compassionate mind and not with hatred."

The group of six bhikkhus did not themselves possess the five qualities. The pure bhikkhus, being fully endowed with the five qualities, went to the group of six bhikkhus and told them to request permission to speak, but they refused to do so. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"Permission is granted: when a bhikkhu who is fully endowed with the five qualities requests permission to speak, permission must be granted."

The group of six bhikkhus, having gone to one who would grant permission to speak, then departed; or, having granted another person permission to speak, they left the dwelling place. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"One must not request permission to speak from a person who, after granting it, departs; nor must one grant permission to speak to a person who then departs. From now on, permission is granted: once a promise has been given, one must not depart."

The group of six bhikkhus, having given a promise to someone, departed of their own accord; or, having received another's promise, they likewise departed. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"One must not, having given a promise to someone, depart of one's own accord. One must not, having received another's promise, depart of one's own accord. From now on, permission is granted: upon completion of the rains retreat, the Invitation is to be performed. Permission is granted for the Invitation to be performed without the need to separately request permission to speak. Why is this? The Invitation itself is the granting of permission to speak."

3. The Procedures for the Invitation

1. The bhikkhus thought: "The Buddha has permitted bhikkhus to perform the Invitation." The bhikkhus all performed the Invitation simultaneously, causing an uproar. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"You must not all perform the Invitation simultaneously. From now on, permission is granted to perform the Invitation one by one."

The bhikkhus performed the Invitation in no particular order, according to their own wishes, causing fatigue for the senior elder. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"One must not perform the Invitation in whatever order one wishes; the Invitation must be performed beginning from the senior elder. Permission is granted to appoint a person to receive the Invitation by means of a single proclamation and single resolution. A person possessing the following five qualities must not be appointed to receive the Invitation: one who is influenced by affection, one who is influenced by hatred, one who is influenced by fear, one who is influenced by delusion, and one who does not know whether the Invitation has been completed or not.

A person possessing the following five qualities should be appointed to receive the Invitation: one who is not influenced by affection, one who is not influenced by hatred, one who is not influenced by fear, one who is not influenced by delusion, and one who knows whether the Invitation has been completed or not. The procedure for appointment is as follows: one who is qualified—whether a senior elder or a junior elder, whether versed in the Vinaya or not, provided he is capable of making a single proclamation and single resolution—shall, on the basis of the foregoing matter, make the proclamation:

"'Venerable Sangha, please hear me! If the time is right for the Sangha, and the Sangha approves, the Sangha shall appoint the bhikkhu named … to receive the Invitation. This is the proclamation.

"'Venerable Sangha, please hear me! The Sangha appoints the bhikkhu named … to receive the Invitation. Those elders who agree that the Sangha appoints the bhikkhu named … to receive the Invitation should remain silent. Those who do not agree should speak.

"'The Sangha has approved the appointment of the bhikkhu named … to receive the Invitation. The Sangha agrees and has remained silent. This matter is hereby recorded as such.'"

2. Some bhikkhus performed the Invitation while remaining seated in their places. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"One must not perform the Invitation while remaining seated in one's place. One must rise from one's seat and kneel in order to perform the Invitation."

At that time, the senior elder rose from his seat to perform the Invitation. All the remaining members of the Sangha performed the Invitation while remaining seated. The Buddha taught:

"If the senior elder rises from his seat and kneels, then all the Sangha must also rise from their seats and kneel."

After the senior elder had completed the Invitation, he remained kneeling, waiting for all the Sangha to finish the Invitation. The senior elder became exhausted. The bhikkhus brought this matter to the Buddha. The Buddha taught:

"Once the Invitation has been completed, permission is granted to sit at will."

3. The group of six bhikkhus thought: "We should speak the Invitation softly. Otherwise, those other bhikkhus may perform a kammavācā to obstruct our Invitation." The bhikkhus brought this matter to the Buddha. The Buddha taught:

"One must not entertain the thought of speaking the Invitation softly out of fear that other bhikkhus may perform a kammavācā against one or obstruct one's Invitation. The Invitation must be spoken clearly and fully, so that others are able to hear."

The group of six bhikkhus thought: "We should perform the Invitation quickly. Otherwise, other bhikkhus may perform a kammavācā to obstruct our Invitation." The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not entertain the thought of performing the Invitation quickly out of fear that other bhikkhus may perform a kammavācā against one or obstruct one's Invitation. From now on, permission is granted: upon completion of the rains retreat, the Invitation is to be performed unhurriedly."

The group of six monks thought: "I should perform the Invitation once. Otherwise, other monks may carry out a legal act against me or obstruct my Invitation." The monks reported this matter to the Buddha. The Buddha instructed:

"One must not think: 'I should perform the Invitation once. Otherwise, other monks may carry out a legal act against me or obstruct my Invitation.'"

The group of six monks then thought: "I must repeat the Invitation, for fear that other monks may carry out a legal act against me or obstruct my Invitation." The monks reported this to the Buddha. The Buddha instructed:

"One must not think: 'I must repeat the Invitation, for fear that other monks may carry out a legal act against me or obstruct my Invitation.' From now on, monks are permitted to perform the Invitation three times."

The group of six monks performed the Invitation with their robes reversed, with their robes wrapped around their necks, with their heads covered, with both shoulders draped, wearing sandals, sitting on the ground, or sitting on a bed. The monks came and reported this to the Buddha. The Buddha instructed:

"One must not perform the Invitation with one's robe reversed, with the robe wrapped around the neck, with the head covered, with both shoulders draped, wearing sandals, sitting on the ground, or sitting on a bed. From now on, monks are permitted to bare the right shoulder, remove sandals, kneel with palms joined, and make the following announcement:

'Today the Venerable Sangha performs the Invitation. I, the monk [name], also perform the Invitation. If the Venerable Elders have seen, heard, or suspected any offense on my part, may they compassionately instruct me. If I perceive that I have committed an offense, I shall confess it in accordance with the Dharma.'

The second and third times, the same words are spoken."

At that time, there was a sick monk who, after baring the right shoulder, removing sandals, and kneeling with palms joined for a long time, found his illness worsening. The monks reported this to the Buddha. The Buddha instructed:

"From now on, a sick monk is permitted to perform the Invitation in whatever posture is comfortable for his body."

4. At that time, in a certain residence, while monks were performing the Invitation, one monk remained outside the Uposatha hall. After the monks had completed the Invitation and went outside, that monk asked:

"Where are the Elders going? Have you not performed the Invitation?"

Those monks replied:

"We have already performed the Invitation. Where have you come from?"

The other said:

"I was outside the Uposatha hall."

The monks reported this to the Buddha. The Buddha instructed:

"From now on, when performing the Invitation, one must not remain outside the Uposatha hall. The monk sitting nearby should be aware whether that person has arrived or not. The announcement shall be made first, and only then shall the Invitation be performed."

The text of the announcement:

"Venerable Sangha, please listen! Today the Sangha performs the Invitation. If it is the appropriate time for the Sangha, may the Sangha consent to perform the Invitation in harmony. This is the announcement."

Having made the announcement in this way, the Invitation is then performed.

The group of six monks performed an unlawful Invitation as a separate assembly, an unlawful Invitation as a united assembly, and a lawful Invitation as a separate assembly. The monks reported this to the Buddha. The Buddha instructed:

"One must not perform an unlawful Invitation as a separate assembly, an unlawful Invitation as a united assembly, or a lawful Invitation as a separate assembly.

"There are four kinds of Invitation: an unlawful Invitation as a separate assembly, an unlawful Invitation as a united assembly, a lawful Invitation as a separate assembly, and a lawful Invitation as a united assembly. If a monk performs an unlawful Invitation as a separate assembly, an unlawful Invitation as a united assembly, or a lawful Invitation as a separate assembly, such Invitation is not valid. The lawful Invitation as a united assembly is the correct performance of the Invitation. That is the Invitation I teach."

5. At that time, during the Invitation, in a certain residence, monks who had observed the early Rains Retreat and monks who had observed the late Rains Retreat were residing together, and they did not know whether to perform the Invitation according to the early Rains Retreat or the late Rains Retreat. The monks reported this to the Buddha. The Buddha instructed:

"Follow the senior monk residing there for the Invitation. If the senior monk had observed the early Rains Retreat and some had observed the late Rains Retreat, then follow the long-term resident for the Invitation. If among the long-term residents there are also those who observed the early Rains Retreat and those who observed the late Rains Retreat, then follow the majority for the Invitation."

The monks wished to perform the Invitation on the fourteenth or the fifteenth day. The Buddha instructed:

"Permission is given to perform the Invitation in this way. If the King changes the date, it should be followed accordingly."

The monks did not know whether to perform the Invitation that day or to postpone it to the next day. The monks came and reported this to the Buddha. The Buddha instructed:

"From now on, at the main meal or the light meal, the senior monk is permitted to announce: 'Today the Sangha performs the Invitation.'"

The monks did not know at what time it should be held. The Buddha instructed:

"Permission is given to give a signal by striking the gaṇḍī, blowing a conch shell, beating a drum, making smoke, or marking by shadows, and to announce: 'The time for the Invitation has arrived!'"

The group of six monks, upon hearing that the Buddha had permitted the Invitation, went into a separate room together with those who shared the same preceptor and teacher, acquaintances, and those in agreement with one another, and performed the Invitation as a separate faction. The monks reported this to the Buddha. The Buddha instructed:

"One must not go into a separate room together with those who share the same preceptor and teacher, acquaintances, and those in agreement with one another to separately perform the Invitation as a schismatic faction. From now on, all must assemble together in one place to perform the Invitation."

The monks again did not know where to perform the Invitation and reported this to the Buddha. The Buddha instructed:

"Permission is given to perform the Invitation in the Uposatha hall."

6. At that time, on the day of the Invitation, a large number of monks were in a place that was neither a village nor a forest hermitage, a place where no boundary had been established, and they were on the road, thinking: "The Buddha has instructed us to assemble together and perform the Invitation. What should we do now?" The monks reported this to the Buddha. The Buddha instructed:

"If a large number of monks, on the day of the Invitation, are in a place that is neither a village nor a forest hermitage, where no boundary has been established, and they are on the road — if those monks are able to assemble and perform the Invitation, that is good. If they cannot assemble, then, with the consent of those who share the same preceptor and teacher and who are in agreement, they may move to another place and establish a small boundary to perform the Invitation by means of a jñapti-dvitīya-karmavācanā." The procedure for establishing a small boundary is as follows:

Appoint one who is competent to perform the legal act — whether a senior monk or a junior monk, whether one who recites the Vinaya or one who does not, provided he is competent to perform the legal act — to make the following announcement:

"Venerable Sangha, please listen! The sitting place of the monks is just enclosed enough. Within the area where the monks are sitting, if it is the appropriate time for the Sangha, may the Sangha consent; the Sangha shall establish a small boundary here. This is the announcement.

"Venerable Sangha, please listen! Within the area where the monks are sitting, the Sangha establishes a small boundary here. Those Venerable Elders who consent to the Sangha establishing a small boundary within the area where the monks are sitting, please remain silent. Those who do not consent, please speak.

"The Sangha has consented to establishing a small boundary within the area where the monks are sitting. The Sangha has consented; therefore remain silent. This matter is thus recorded."

At that time, monks departed without dissolving the boundary. The other monks were displeased and came to report this to the Buddha. The Buddha instructed:

"One must not depart without dissolving the boundary. The boundary must be dissolved, and only then may one depart."

The procedure for dissolution by jñapti-dvitīya-karmavācanā is as follows: appoint one who is competent — whether a senior monk or a junior monk, whether one who recites the Vinaya or one who does not, provided he is able to perform the legal act — to make the following announcement:

"Venerable Sangha, please listen! Within the area where the monks are sitting, if it is the appropriate time for the Sangha, the Sangha shall dissolve this small boundary. This is the announcement.

"Venerable Sangha, please listen! Within the area where the monks are sitting, the Sangha dissolves the small boundary here. Those Venerable Elders who consent to the Sangha dissolving the small boundary within the area where the monks are sitting, please remain silent. Those who do not consent, please speak.

"The Sangha has consented to dissolving the small boundary within the area where the monks are sitting. The Sangha has consented; therefore remain silent. This matter is thus recorded."

At that time, on the day of the Invitation, there was a residence where only one monk was staying. He thought: "The Blessed One has instructed that we assemble together in one place to perform the Invitation. What should I do now?" He then informed the other monks, and the monks reported this to the Buddha. The Buddha instructed:

"On the day of the Invitation, if only one monk is staying in a residence, that monk should go to the Uposatha hall, sweep and clean it, spread out the sitting mats, prepare the water vessel and foot-washing equipment, light lamps, and arrange the voting sticks, waiting for visiting monks to arrive. If five or more visiting monks arrive, he should make the announcement and perform the legal act, appointing someone to receive the Invitation."

If there are only four, they perform the Invitation mutually with one another, saying: "Today the Sangha performs the Invitation. I, the monk [name], also perform the Invitation in purity." The second and third times, the same words are spoken.

If there are three, or if there are two, they also perform the Invitation in this way. If there is only one, he recollects mentally and speaks aloud: "Today the Sangha performs the Invitation. I, the monk [name], also perform the Invitation in purity." The second and third times, the same words are spoken.

If there are five persons and one sends consent, it is not permitted to perform the proclamation-and-act (bạch yết-ma) appointing someone to receive the Invitation. If there are four persons, it is not permitted to receive the consent of a fifth person; instead, they mutually perform the Invitation together. If there are three persons, it is not permitted to receive the consent of a fourth person; instead, they mutually perform the Invitation together. If there are two persons, it is not permitted to receive the consent of a third person; instead, the two of them mutually perform the Invitation together. If there is one person, it is not permitted to receive the consent of a second person; instead, that one person performs the Invitation by mental recitation.

4. Entrusting the Invitation

At that time, when the day of the Invitation arrived, the Sangha assembled to perform the Invitation, and the Buddha said, "Let the bhikkhus be still; today the Sangha performs the Invitation." Other bhikkhus informed the Buddha: "There are bhikkhus who are ill and cannot come." The Buddha instructed:

"I permit sending the Invitation; I permit entrusting the Invitation."

The sick person sends consent as follows: "I send my Invitation to you, Venerable," or says: "I ask you to speak the Invitation on my behalf," or says: "Please speak the Invitation for me," or uses a bodily gesture as a sign of the Invitation, or states in full the matter of the Invitation. This is called sending the Invitation. If one neither makes a bodily gesture nor speaks any words, it does not constitute a valid sending of the Invitation, and the Invitation must be sent again.

If the bhikkhu entrusted with the Invitation passes away upon arriving at the sick person's dwelling, or leaves the boundary, or gives up the training, or goes to the dwelling of non-Buddhist practitioners, or joins the company of those who divide the Sangha, or arrives at the sīmā, or when the sign of dawn appears, or personally declares having committed a pārājika offense, or violates a bhikkhunī, or enters the training with a thievish mind, or returns from a non-Buddhist sect, or is a paṇḍaka, or has killed his father or mother, or has killed an arhat, or has divided the Sangha, or with malicious intent has caused the Buddha's body to bleed, or is a non-human being, or is an animal, or has dual faculties, or has been formally accused by the Sangha, or has been expelled,

or is deserving of expulsion—if the Invitation is entrusted to any such person, it does not constitute a valid entrustment of the Invitation, and it must be entrusted to another person.

Or if, while on the way, or upon arriving among the Sangha, such an occurrence arises—that the Sangha has performed the act of non-acknowledgment of an offense, or performed the act for failure to make amends for an offense, or performed the act for failure to relinquish a wrong view—then it does not constitute a valid entrustment of the Invitation. It must be entrusted to another person.

If the recipient of the entrustment forgets to speak because of sleep, or enters into meditative absorption, or forgets due to confusion, or does so without deliberate intention, and then arrives at the Invitation assembly, it is still considered as having come for the purpose of the entrusted Invitation.

If the recipient of the entrustment deliberately fails to speak, he commits a duṣkṛta offense.

As for the sick person: if he is able to do the above things, that is good; but if he is unable, then the other bhikkhu should support the sick person and lead him, or carry him on a rope-bed, a wooden bed, or with a folded robe, to the place of the Invitation. If the other bhikkhus think, "We fear that if we carry him there his illness will worsen, or it may lead to death," then the entire Sangha should go to the place where the sick person resides and perform the Invitation act there. If there are many sick bhikkhus gathered in one place, that is good; if not, then the bhikkhus should go outside the boundary to perform the Invitation act, for they must not perform the Invitation as a separate assembly.

If a bhikkhu who has received the entrustment of the Invitation then passes away, or gives up the training, or arrives at the sīmā, or when the sign of dawn appears—the bhikkhus wondered: "Is the entrusted Invitation thereby lost?" The Buddha said: "It is lost."

If a bhikkhu has received the entrustment of the Invitation and is obstructed on the road, encountering dangers from bandits, tigers and wolves, lions, or flooding, so that within the boundary the road is cut off and he cannot arrive, and he carries the entrusted Invitation outside the boundary—the bhikkhus wondered: "Is the entrusted Invitation lost?" The Buddha said:

"It is not lost."

"From now on, a bhikkhu who has received the entrustment of the Invitation and encounters a danger to life or a danger to the holy life, and within the boundary there is no road available, is permitted to carry the entrusted Invitation from outside the boundary. In such a case I say the entrustment is not lost."

Bhikkhus who had received the entrusted Invitation of one person were hesitant and did not dare to receive the entrusted Invitation of a second person, and went to inform the Buddha. The Buddha said:

"It is permitted to receive it."

A bhikkhu who had received the entrusted Invitations of two persons was hesitant and did not dare to receive the entrusted Invitation of a third person, and went to inform the Buddha. The Buddha said:

"It is permitted to receive it."

A bhikkhu who had received the entrusted Invitations of three persons was hesitant and did not dare to receive the entrusted Invitations of four persons, and informed the Buddha. The Buddha said:

"It is permitted to receive as many or as few as one is able to remember by name. If one can remember all the names, one should state the names; if one cannot remember all the names, one should state their family name, or describe their physical appearance, or say: 'I have received the entrusted Invitation of a great number of bhikkhus; those venerable ones, regarding a Sangha matter in accordance with the Dharma, send their consent to speak the Invitation.'"

A junior bhikkhu who did not know how to perform the Invitation reported this to the other bhikkhus. The bhikkhus informed the Buddha. The Buddha said:

"From now on, the preceptor and the ācārya should instruct and guide him. If after instruction he tends to forget and cannot remember, someone who is receiving the Invitation should be appointed to instruct him. If he still forgets, the words should be recited for him one phrase at a time."

A bhikkhu who had received the entrustment of the Invitation was then met with an urgent matter. The bhikkhus informed the Buddha. The Buddha said:

"From now on it is permitted to transfer the consent to other persons as follows: 'I have already received the entrusted Invitation on behalf of a great number of bhikkhus. Now I am occupied with a matter; I send their consent to those venerable ones, and I also send my own consent. Regarding a Sangha matter in accordance with the Dharma, I send consent to speak the Invitation.'"

After that bhikkhu had transferred the consent, the matter was concluded and he returned. He was uncertain, thinking: I have already transferred the entrusted Invitation—I do not know what I should do now. The bhikkhus informed the Buddha. The Buddha said:

"When the matter is finished, one should come. If one does not come, one shall be dealt with in accordance with the Dharma."

5. Disrupting the Invitation

The group of six bhikkhus thought: "I should not go to the Invitation assembly, for I fear the bhikkhus will perform an act against me or obstruct the Invitation." The bhikkhus informed the Buddha. The Buddha said:

"One must not say: 'I should not go to the Invitation assembly, fearing that the bhikkhus will perform an act against me or obstruct the Invitation.'"

The same applies if one does not attend the Invitation assembly out of favoritism toward an acquaintance.

The group of six bhikkhus thought: "I shall go to the Invitation assembly but will not sit down, fearing that the bhikkhus will perform an act against me or obstruct the Invitation." The bhikkhus went and informed the Buddha. The Buddha said:

"One must not say: 'I shall go to the Invitation assembly but will not sit down, fearing that the bhikkhus will perform an act against me or obstruct the Invitation.'"

The same applies if done out of favoritism toward an acquaintance.

A certain bhikkhu thought: "If I go there but do not speak the Invitation, fearing that the bhikkhus will perform an act against me or obstruct the Invitation." The bhikkhus went and informed the Buddha. The Buddha said:

"One must not say: 'I shall go there but will not speak the Invitation, fearing that the bhikkhus will perform an act against me or obstruct the Invitation.'"

The same applies if done out of favoritism toward an acquaintance.

At that time, when the day of the Invitation arrived, the Sangha of a certain dwelling had assembled in harmony and was prepared to perform the Invitation, when they heard that bandits were approaching. In fear, they left their seats and departed without performing the Invitation. The bhikkhus brought this matter before the Buddha. The Buddha said:

"If there are eight dangers and an emergency occurrence, it is permitted to recite the abbreviated Invitation. The eight dangers are: the danger of kings, the danger of bandits, the danger of fire, the danger of water, the danger of illness, the danger of humans, the danger of non-human beings, and the danger of venomous creatures.

Among these, an occurrence is: if the Sangha is large but the seating area is cramped, or if many members are ill, then the abbreviated Invitation should be recited. If the Sangha is large but the rooms are small, or if it is raining, then the abbreviated Invitation should be recited. Or during the Uposatha if much of the night has already passed, or if there is conflict, or if there is discussion of the Abhidharma, or resolution of Vinaya cases, or teaching of the Dharma, or if the Sangha has long been unable to rise and the sign of dawn has not yet appeared, then the Invitation act should be performed.

When receiving the entrustment from another, one must not allow it to go until the sign of dawn appears. If the sign of dawn appears, the Invitation act must not be performed.

When the bhikkhus have thought and said: 'Because of a danger or emergency, the abbreviated Invitation should be recited'—if the danger or emergency is still distant and there is sufficient time to recite the full Invitation, then the bhikkhus should recite the full Invitation. If they do not recite the full Invitation, they shall be dealt with in accordance with the Dharma.

When the bhikkhus again say: 'Because of a danger or emergency, the abbreviated Invitation should be recited'—and now the danger or emergency is not so distant and they are unable to recite the full three-statement Invitation—they should recite the Invitation twice. Then the bhikkhus should recite the Invitation twice. If they do not recite the Invitation again, they shall be dealt with in accordance with the Dharma.

When the bhikkhus again say: 'Because of a danger or emergency, the abbreviated Invitation should be recited'—and now the danger or emergency is close at hand and there is not sufficient time to recite the Invitation twice—it is possible to recite the Invitation once. Then the bhikkhus should recite the Invitation once. If they do not recite it, they shall be dealt with in accordance with the Dharma.

When the bhikkhus again say: 'Because of a danger or emergency, the abbreviated Invitation should be recited'—the danger or emergency is extremely close and there is not sufficient time to recite the Invitation even once. There is, however, sufficient time for all to recite the three-statement Invitation simultaneously. In such a case the proclamation text is as follows:

"Let the venerable Sangha listen! If it is agreeable to the Sangha, the Sangha consents; now the Sangha shall simultaneously recite the three-statement invitation. This is the announcement."

Having made the announcement in this way, they simultaneously recite the three-statement invitation.

Reciting again; reciting once—likewise.

The monks said further: "Due to a dangerous situation, we shall simultaneously recite the three-statement invitation." If the danger is imminent and it is not possible to simultaneously recite the three-statement invitation, nor is it possible to make the announcement, the monks may depart on account of this danger.

6. Objecting to the Invitation

At that time, in a certain residence, a monk had committed a saṅghāvaśeṣa offense. Not knowing what to do, he reported it to the other monks. The monks went and informed the Buddha. The Buddha instructed:

"If in a certain residence a monk has committed a saṅghāvaśeṣa offense, and that monk requires the granting of probation, then probation must be given. Only after the kamma of probation has been performed may the invitation proceed. If he requires the granting of original-day penance, then original-day penance must be given. Only after the kamma of original-day penance has been performed may the invitation proceed. If he requires the granting of mānatta, then mānatta must be given. Only after the kamma of mānatta has been performed may the invitation proceed. If he requires the granting of the procedure for expiation of offense, then the procedure for expiation must be given. Only after the kamma of expiation has been performed may the invitation proceed.

At that time, on the day of the invitation, in a certain residence a monk had committed a pācittiya offense. Some said it was a pācittiya offense; others said it was a pāṭidesanīya offense. The monks there said, 'What should we do?' They then reported it to the other monks. The monks informed the Buddha. The Buddha instructed:

"If on the day of the invitation, in a certain residence a monk has committed a pācittiya offense, and the monks there say some that it is a pācittiya offense and others that it is a pāṭidesanīya offense: if it is known that the offense is a pācittiya, the monk should be taken aside to a place where the one who says it is a pāṭidesanīya is within sight but out of hearing, and the monk who committed the offense should be guided to confess it. Then one should go to the monk who said it was a pāṭidesanīya and say: 'The monk who committed the offense—I have already had him confess it.' By this expedient method of performing the procedure in this way, the invitation may then proceed.

At that time, on the day of the invitation, in a certain residence a monk had committed a sthūlātyaya offense. Some monks said it was a sthūlātyaya offense; others said it was a pārājika. Those who said it was a sthūlātyaya were learned, well-versed in the Āgamas, Abhidharma, and Vinaya, and widely known among monks, nuns, laymen, laywomen, kings, ministers, and various non-Buddhist śramaṇas and brāhmaṇas.

The monk who said it was a pārājika was likewise learned, well-versed in the Āgamas, Abhidharma, and Vinaya, and also widely known among monks, nuns, and so forth up to śramaṇas and brāhmaṇas. The monks said, 'If we hold the invitation today, there may be dispute within the Sangha. The Sangha may break apart.

Or impurity and defilement may arise within the Sangha, causing division in the Sangha. What should we do?' They then reported it to the other monks. The monks informed the Buddha.

The Buddha instructed:

"If on the day of the invitation, in a certain residence a monk has committed a sthūlātyaya offense, and the monks there say some that it is a sthūlātyaya and others that it is a pārājika; and the monks who say it is a sthūlātyaya are learned, well-versed in the Āgamas, Abhidharma, and Vinaya, and widely known among monks, nuns, laymen, laywomen, kings, ministers, and various non-Buddhist śramaṇas and brāhmaṇas; and the monk who says it is a pārājika is likewise learned, well-versed in the Āgamas, Abhidharma, and Vinaya, and widely known among monks, nuns, and so forth up to śramaṇas and brāhmaṇas; and the monks say, 'If we hold the invitation today, there may be dispute within the Sangha.

The Sangha may break apart. Or impurity and defilement may arise within the Sangha, causing division in the Sangha'—if there is fear that the Sangha will break apart, the invitation should not be held on that very day but should be deferred to a later time, and then the invitation may proceed."

During the invitation, the group of six monks, having heard that the Buddha permitted the objecting to the invitation, proceeded to obstruct pure monks from participating in the invitation. The monks informed the Buddha. The Buddha instructed:

"One must not obstruct a pure monk from participating in the invitation. If such obstruction is made, it is as though no obstruction has been made. If one objects without grounds and without cause, that is called not objecting to the invitation. If one objects with grounds and with cause, that alone is called objecting to the invitation. If one objects without grounds and without a remaining cause, that is not called objecting to the invitation. If one objects with grounds and with a remaining cause, that is called objecting to the invitation. If one objects without grounds and without an exhaustive cause, that is not called objecting to the invitation. If one objects with grounds and with an exhaustive cause, that is called objecting to the invitation.

If the objection is raised before the three-statement invitation has been recited, it is not called objecting to the invitation. If the objection is raised after the three-statement invitation has been recited, it is also not called objecting to the invitation. Only if the objection is raised at the very moment of reciting the three-statement invitation is it called objecting to the invitation. So too for reciting once or twice.

If the one who objects to the invitation has impure bodily conduct, impure verbal conduct, impure mental conduct, lacks wisdom, lacks discernment, does not know how to question, and does not know how to respond—the monks should say to this monk: 'Enough, Elder; do not raise a dispute.' They should then disregard that monk and proceed with the invitation.

If the one who objects has pure bodily conduct, but impure verbal and mental conduct, lacks wisdom, lacks discernment, does not know how to question, and does not know how to respond—the monks should say to this monk: 'Enough, Elder; do not raise a dispute.' They should then disregard that monk and proceed with the invitation.

If the one who objects has pure bodily and verbal conduct, but impure mental conduct, lacks wisdom, lacks discernment, does not know how to question, and does not know how to respond—the monks should say to this monk: 'Enough, Elder; do not raise a dispute.' They should then disregard that monk and proceed with the invitation.

If the one who objects has pure bodily, verbal, and mental conduct, has wisdom, has discernment, and is capable of questioning and responding—the monks should ask this monk: 'Why do you object to this monk's participation in the invitation? Do you object because of a breach of precepts? Or because of a breach of view?

Or because of a breach of deportment?' If the other replies: 'I object because of a breach of precepts,' one should ask which precepts have been broken. If it is said that pārājika, saṅghāvaśeṣa, or sthūlātyaya offenses have been committed, that is called a breach of precepts. If it is said, 'I do not object because of a breach of precepts but because of a breach of view,' one should ask: 'What view has been breached?' If the sixty-two views or other wrong views are cited, that is called a breach of view.

If it is said, 'I do not object because of a breach of view but because of a breach of deportment,' one should ask: 'What deportment has been breached?' If pācittiya, pāṭidesanīya, duṣkṛta, or offensive speech are cited, that is called a breach of deportment. One should further ask: 'On what basis do you object to another's participation in the invitation? Do you object because of seeing, hearing, or suspicion?'

If the reply is that it is because of seeing, one should ask: 'What did you see? How did you see it? By what cause did you see it? What did the other monk do to cause you to see it? Where were you at the time? Where was the other monk? What did you see that leads you to say the offense is pārājika, saṅghāvaśeṣa, pācittiya, pāṭidesanīya, sthūlātyaya, duṣkṛta, or offensive speech?'

If it is said that it is not because of seeing but because of hearing, one should ask: 'What did you hear? How did you hear it? From whom did you hear it? Did you hear it from a monk, a nun, a layman, or a laywoman? What offense did you hear had been committed: pārājika, saṅghāvaśeṣa, up to offensive speech?'

If it is said that it is not because of hearing but because of suspicion, one should ask: 'About what do you have suspicion? How did the suspicion arise? From whom did you hear something that gave rise to suspicion—from a monk, a nun, a layman, or a laywoman? What offense do you suspect: pārājika, saṅghāvaśeṣa, up to offensive speech?'

If the one who objects to the invitation cannot answer: if that person has wisdom and has raised the objection on the basis of a pārājika, a saṅghāvaśeṣa offense must be assigned to that person, and then the Sangha may hold the invitation. If that person raised the objection on the basis of a saṅghāvaśeṣa, a pācittiya offense must be assigned to that person, and then the Sangha may hold the invitation. If that person raised the objection on the basis of a pācittiya, other offenses must be assigned to that person, and then the Sangha may hold the invitation. If that person raised the objection on the basis of other offenses, the matter should be dealt with in accordance with the Dharma, and then the Sangha may hold the invitation.

If the one who objects to the invitation has wisdom and is able to answer: if the objection is raised on account of a pārājika, expulsion should be carried out, and then the Sangha may hold the invitation. If the objection is raised on account of a saṅghāvaśeṣa, parivāsa, original-day penance, mānatta, or expiation should be given accordingly, and then the invitation may proceed. If the objection is raised on account of a pācittiya, confession should be made, and then the invitation may proceed. If the objection is raised on account of other matters, the matter should be dealt with in accordance with the Dharma, and then the invitation may proceed.

At that time, in a certain residence, on the day of the invitation, a sick monk objected to a sick monk's participation in the invitation. Not knowing what to do, the monks reported the matter to the other monks. The monks informed the Buddha. The Buddha instructed:

"If in any residence, on the Invitation day, a sick bhikkhu obstructs a sick bhikkhu from performing the Invitation, that bhikkhu should say to this bhikkhu: 'The Buddha has taught thus: "One who is presently ill may not obstruct. One must wait until the illness has recovered. The Elder should speak according to the Dhamma. The other will also speak according to the Dhamma."' Having performed the act in this way, thereafter perform the Invitation."

At that time, in a certain residence, on the Invitation day, a sick bhikkhu obstructed a bhikkhu who was not sick from performing the Invitation. That bhikkhu should say to this bhikkhu: "Venerable Elder, the Buddha has spoken thus: 'One must wait until the illness has recovered. You should speak according to the Dhamma. The other will also speak according to the Dhamma.'" Having performed the act in this way, thereafter perform the Invitation.

At that time, in a certain residence, on the Invitation day, a bhikkhu who was not sick obstructed a sick bhikkhu from performing the Invitation. That bhikkhu should say to this bhikkhu: "The Buddha has taught thus: 'One must wait until the illness has recovered. The Elder should speak according to the Dhamma. The other will also speak according to the Dhamma.'" Having performed the act in this way, thereafter perform the Invitation.

7. The Time Period for the Invitation

1. At that time, in a certain residence, there were many bhikkhus who had practiced diligently during the Rains retreat and had attained higher fruits. They thought: "Today we shall perform the Invitation. If we move to other residences, we fear we may not obtain such Dhamma-joy as this. What should we do?" They then informed the other bhikkhus. The bhikkhus reported this to the Buddha. The Buddha taught:

"If in a residence there are many bhikkhus who have practiced diligently during the Rains retreat and have attained higher fruits, and the bhikkhus think: 'Today we shall perform the Invitation. If we move to other residences, we fear we may not obtain such Dhamma-joy as this,' the bhikkhus should perform a motion to extend the Invitation."

The text of the motion is as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha consents that today we do not perform the Invitation, but will perform it when four months are complete. This is the motion."

Having performed the motion in this way, thereafter the Invitation is performed only when four months are complete.

2. At that time, in a certain residence, many bhikkhus were living together. On the Invitation day, the bhikkhus heard that the bhikkhus of another residence were in dispute and not in harmony, and wished to come there to perform the Invitation. Not knowing what to do, they informed the other bhikkhus. The bhikkhus went to report to the Buddha. The Buddha taught:

"If in a residence there are many bhikkhus living together, and on the Invitation day they hear that bhikkhus from another residence are in dispute and not in harmony and wish to come there to perform the Invitation, those bhikkhus should perform the Invitation two or three days early. If they normally perform the Invitation on the fifteenth, they should perform it on the fourteenth. If they normally perform it on the fourteenth, they should perform it on the thirteenth.

If they hear that those bhikkhus are coming on that very day, they should convene the Sangha and perform the Invitation promptly. If they hear that those bhikkhus have already arrived within the boundary, they should perform the Invitation outside the boundary. If they hear that those bhikkhus have already arrived within the monastery, they should prepare washing water, bathing water, bathing seats, bathing vessels, earth-scraping implements, containers for clay, bean husks, medicinal herbs, then inform the Senior Elder to light the fire, and invite the Sangha into the bathhouse.

The resident bhikkhus should discreetly lead everyone out of the bathhouse and outside the boundary to perform the Invitation. If the visiting bhikkhus call upon them to perform the Invitation, they should reply: 'We have already performed the Invitation.' If the resident bhikkhus have already performed the Invitation and the visiting bhikkhus wish to obstruct it, they may not obstruct it. When the visiting bhikkhus are performing the Invitation, if the resident bhikkhus wish to obstruct it, they may do so.

If it is possible to employ such means to perform the act, that is good; if not, those bhikkhus should perform a motion to extend the Invitation. The text of the motion is as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha consents that today the Sangha does not perform the Invitation, and will perform it on the moonless fifteenth day. This is the motion."

The motion to extend the Invitation should be performed in this way. If the visiting bhikkhus remain until the moonless fifteenth day, the resident bhikkhus should perform a second motion to extend the Invitation. The text of the motion is as follows:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha consents that today the Sangha does not perform the Invitation, and will perform it on the following moonlit fifteenth day. This is the motion."

If, having performed the second motion to extend the Invitation in this way, the visiting bhikkhus still do not depart, the resident bhikkhus should forcibly convene in harmony to perform the Invitation in accordance with the Dhamma and Vinaya.

3. At that time, in a certain residence, on the Invitation day, when performing the Invitation they did not know the offense and did not know the person. After the Invitation was performed, they knew the offense and knew the person. Those bhikkhus thought: what should we do? They then informed the other bhikkhus. The bhikkhus reported to the Buddha. The Buddha taught:

"In a residence where, when performing the Invitation, they did not know the offense and did not know the person, and after the Invitation was performed they knew the offense and knew the person — if the Invitation has already been performed, one may not raise again the past matter against that person."

In a residence where, when performing the Invitation, they did not know the offense but knew the person, and after the Invitation was performed they knew the offense and knew the person — if the Invitation has already been performed, one may not raise again the previous matter against that person.

"In a residence where, when performing the Invitation, they knew the offense but did not know the person, and after the Invitation was performed they knew the offense and knew the person — if the Invitation has already been performed, one may not raise again the previous matter against that person.

4. In a certain residence, on the Invitation day, visiting bhikkhus arrived whose day was the fourteenth, while the resident bhikkhus' day was the fifteenth. The bhikkhus did not know what to do, and informed the other bhikkhus. The bhikkhus reported to the Buddha. The Buddha taught:

If in a residence, on the Invitation day, visiting bhikkhus arrive in small numbers — the visiting bhikkhus' day being the fourteenth and the resident bhikkhus' day being the fifteenth — the visiting bhikkhus should comply. If they do not comply, they should be dealt with according to the Dhamma.

In a residence, on the Invitation day, visiting bhikkhus arrive equal in number to the resident bhikkhus — the visiting bhikkhus' day being the fourteenth and the resident bhikkhus' day being the fifteenth. Those equal-numbered visiting bhikkhus should follow the resident bhikkhus. If they do not comply, they will be dealt with according to the Dhamma.

On the Invitation day, in a certain residence, the visiting bhikkhus arrive in great numbers — the visiting bhikkhus' day being the fourteenth and the resident bhikkhus' day being the fifteenth. Since the resident bhikkhus are few, they should seek harmony together with the visiting bhikkhus. If harmony is reached, that is good. If harmony is not reached, the resident bhikkhus should go outside the boundary to perform the Invitation.

On the Invitation day, in a certain residence, the visiting bhikkhus arrive in small numbers — the visiting bhikkhus' day being the fifteenth and the resident bhikkhus' day being the fourteenth. The few visiting bhikkhus should seek harmony by following the resident bhikkhus. If harmony is reached, that is good; if not, the visiting bhikkhus should go outside the boundary to perform the Invitation.

On the Invitation day, in a certain residence, the visiting bhikkhus arrive equal in number to the resident bhikkhus — the visiting bhikkhus' day being the fifteenth and the resident bhikkhus' day being the fourteenth. Those equal-numbered visiting bhikkhus should seek harmony by following the resident bhikkhus. If harmony is reached, that is good; if not, the visiting bhikkhus should go outside the boundary to perform the Invitation.

On the Invitation day, in a certain residence, the visiting bhikkhus arrive in great numbers — the visiting bhikkhus' day being the fifteenth and the resident bhikkhus' day being the fourteenth. The resident bhikkhus, being few, should seek harmony by following the visiting bhikkhus. If harmony is reached, that is good; if not, they should be dealt with according to the Dhamma. The case of visiting bhikkhus on the sixteenth and resident bhikkhus on the fifteenth is also the same.

5. On the Invitation day, in a certain residence, the resident bhikkhus had assembled and were about to perform the Invitation. During the Invitation, visiting bhikkhus arrived. Those bhikkhus thought: what should we do? They then informed the other bhikkhus. The bhikkhus reported to the Buddha. The Buddha taught:

If on the Invitation day, in a residence, the resident bhikkhus have assembled and are about to perform the Invitation, and during the Invitation a small number of visiting bhikkhus arrive — if the visiting bhikkhus are of senior standing, they should take their turn in the Invitation according to senior rank. If they are of junior standing, they should take their turn according to junior rank. If the Invitation has already been concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and visiting bhikkhus arrive in small numbers, they should declare their purity. If they do not declare it, they will be dealt with according to the Dhamma.

"On the Invitation day, the resident bhikkhus wish to perform the Invitation, and visiting bhikkhus arrive equal in number. The resident bhikkhus should perform the Invitation again. If they do not perform it again, they will be dealt with according to the Dhamma. If the Invitation has already been concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and visiting bhikkhus arrive equal in number, the resident bhikkhus should perform the Invitation again. If they do not, they will be dealt with according to the Dhamma.

"On the Invitation day, in a residence, the resident bhikkhus are about to perform the Invitation, and visiting bhikkhus arrive in great numbers. The resident bhikkhus should perform the Invitation again; if they do not perform it again, they will be dealt with according to the Dhamma. If the Invitation has already been concluded and the whole assembly has not yet risen, or the majority has not yet risen, or all have already risen, and visiting bhikkhus arrive in great numbers, the resident bhikkhus should perform the Invitation again. If they do not, they will be dealt with according to the Dhamma.

At whatever residence, on the day of Invitation, when visiting bhikkhus are seated and about to perform the Invitation, and resident bhikkhus arrive in smaller number: if the resident bhikkhus are of senior rank, they perform the Invitation in the place of seniors; if of junior rank, they perform it in the place of juniors. If the Invitation has already been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident bhikkhus arrive in smaller number, they should declare their purity in the Invitation. If they do not do so, they shall be dealt with according to the Dhamma.

At whatever residence, on the day of Invitation, when visiting bhikkhus are seated and about to perform the Invitation, and resident bhikkhus arrive in equal number: the visiting bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma. If the Invitation has already been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident bhikkhus arrive in equal number, the visiting bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma.

At whatever residence, on the day of Invitation, when visiting bhikkhus are seated and about to perform the Invitation, and resident bhikkhus arrive in greater number: the visiting bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma. If the Invitation has already been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident bhikkhus arrive in greater number, the visiting bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma.

When resident bhikkhus perform the Invitation and resident bhikkhus arrive, it is likewise. When visiting bhikkhus perform the Invitation and visiting bhikkhus arrive, it is likewise.

8. Visiting Bhikkhus Performing the Invitation Themselves

1. At a certain residence, on the day of Invitation, visiting bhikkhus arrived. The visiting bhikkhus, knowing that the resident bhikkhus had not yet come, said: "We have five persons, or more than five persons; we may perform the kammavācā of Invitation." They then performed the kammavācā of Invitation. While performing the kammavācā of Invitation, the resident bhikkhus arrived. The visiting bhikkhus thought: "What should we do?" They then reported this to the bhikkhus. The bhikkhus informed the Buddha. The Blessed One taught:

"If on the day of Invitation at any residence visiting bhikkhus arrive, and the visiting bhikkhus, knowing that resident bhikkhus have not yet come, nonetheless say: 'We have five persons, or more than five persons; we may perform the kammavācā of Invitation,' and they then perform the kammavācā of Invitation — if while performing the kammavācā of Invitation the resident bhikkhus arrive in smaller number: if the resident bhikkhus are of senior rank, the bhikkhus perform the Invitation in the order of seniors; if of junior rank, they perform it in the order of juniors.

If the Invitation has already been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident bhikkhus arrive in smaller number, the resident bhikkhus should declare their purity in the Invitation. If they do not, they shall be dealt with according to the Dhamma.

"At whatever residence, on the day of Invitation, visiting bhikkhus arrive, and the visiting bhikkhus, knowing that resident bhikkhus have not yet come, nonetheless say: 'We have five persons, or more than five persons; we may perform the kammavācā of Invitation,' and they then perform the kammavācā of Invitation — if while performing the kammavācā of Invitation the resident bhikkhus arrive in equal number, the visiting bhikkhus should perform the Invitation again; if they do not, they shall be dealt with according to the Dhamma.

After the Invitation has been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident bhikkhus arrive in equal number, the visiting bhikkhus should perform the Invitation again; if they do not, they shall be dealt with according to the Dhamma.

"At whatever residence, on the day of Invitation, visiting bhikkhus arrive, and the visiting bhikkhus, knowing that resident bhikkhus have not yet come, nonetheless say: 'If we have five persons, or more than five persons, we may together perform the kammavācā of Invitation,' and they then perform the kammavācā of Invitation — if while performing the kammavācā of Invitation the resident bhikkhus arrive in greater number, the visiting bhikkhus should perform the Invitation again.

If they do not, they shall be dealt with according to the Dhamma. If the Invitation has already been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the resident bhikkhus arrive in greater number, the visiting bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma.

"At whatever residence, on the day of Invitation, resident bhikkhus arrive, and the resident bhikkhus, knowing that visiting bhikkhus have not yet come, nonetheless say: 'If we have five persons, or more than five persons, we may perform the kammavācā of Invitation' — if while performing the kammavācā of Invitation the visiting bhikkhus arrive in smaller number: if the visiting bhikkhus are of senior rank, they perform the Invitation in the order of seniors; if of junior rank, they perform it in the order of juniors.

If the Invitation has been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the visiting bhikkhus arrive in smaller number, they should declare their purity in the Invitation; if they do not, they shall be dealt with according to the Dhamma.

"At whatever residence, on the day of Invitation, resident bhikkhus arrive, and the resident bhikkhus, knowing that visiting bhikkhus have not yet come, nonetheless say: 'If we have five persons, or more than five persons, we may perform the kammavācā of Invitation' — if while performing the kammavācā of Invitation the visiting bhikkhus arrive in equal number, the resident bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma. After the Invitation has been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, the resident bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma.

"At whatever residence, on the day of Invitation, resident bhikkhus arrive, and the resident bhikkhus, knowing that visiting bhikkhus have not yet come, nonetheless say: 'If we have five persons, or more than five persons, we may perform the kammavācā of Invitation' — if while performing the kammavācā of Invitation the visiting bhikkhus arrive in greater number, the resident bhikkhus should perform the Invitation again.

If they do not, they shall be dealt with according to the Dhamma. If the Invitation has been completed, and the entire assembly has not yet risen, or the majority has not yet risen, or all have already risen, and the visiting bhikkhus arrive in greater number, the resident bhikkhus should perform the Invitation again. If they do not, they shall be dealt with according to the Dhamma.

"When visiting bhikkhus perform the Invitation and visiting bhikkhus arrive, it is likewise. When resident bhikkhus perform the Invitation and resident bhikkhus arrive, it is likewise."

2. Whether it is said that one should perform the Invitation, or that one should not perform the Invitation — if someone, because another has not come, says: "Let him vanish! Let him be destroyed!" and uses every means to obstruct that other person, and then performs the kammavācā of Invitation: the kammavācā of Invitation performed by that bhikkhu is not accomplished, and he incurs a thullaccaya offense.

On the day of Invitation, if visiting bhikkhus arrive at a residence and see signs of resident bhikkhus — such as a rope bed hung up, a wooden bed spread out, bedding, a woolen mattress, a pillow, or a foot-washing place — and, having seen these signs, do not search but straightway perform the kammavācā of Invitation, and while performing the kammavācā of Invitation the resident bhikkhus arrive — the visiting bhikkhus do not know what they should do, and they then report to the bhikkhus. The bhikkhus informed the Buddha. The Blessed One taught:

"If on the day of Invitation visiting bhikkhus arrive and see signs of resident bhikkhus — such as a rope bed hung up, a wooden bed spread out, bedding, a woolen mattress, a pillow, or a foot-washing place — and, having seen these signs, do not search but straightway perform the kammavācā of Invitation: such a kammavācā of Invitation is not accomplished, and there is an offense.

"Having seen the signs, they search. Not finding anyone, they should call out. If they do not call out but perform the kammavācā of Invitation, the kammavācā of Invitation is not accomplished, and there is an offense.

"Having seen the signs, they search. Not finding anyone, they say: 'Let him vanish! Let him be destroyed!' Using every means to obstruct another person, they then perform the kammavācā of Invitation: the kammavācā of Invitation of that bhikkhu is not accomplished, and he incurs a thullaccaya offense.

"Having seen the signs, they search. Not finding anyone, they call out. Having called out, they perform the kammavācā of Invitation: although the kammavācā of that bhikkhu is not accomplished, there is no offense.

"Having seen the signs, they search. Having found the person, they perform the kammavācā of Invitation in harmony: the kammavācā of Invitation of that bhikkhu is accomplished, and there is no offense.

"Having seen but being in doubt, it is likewise."

"At a certain residence, on the day of Invitation, resident bhikkhus arrive and see signs of visiting bhikkhus — such as a robe and bowl, a sitting cloth, a needle case, or a foot-washing place — and, without searching, straightway perform the kammavācā of Invitation: the kammavācā of Invitation of that bhikkhu is not accomplished, and there is an offense.

"Having seen the signs, they search. Not finding anyone, they should call out. If they do not call out but perform the kammavācā of Invitation, the kammavācā of Invitation is not accomplished, and there is an offense.

"Having seen the signs, they search. Not finding anyone, they say: 'Let him vanish! Let him be destroyed!' Using every means to obstruct another person, they then perform the kammavācā of Invitation: the kammavācā of Invitation of that bhikkhu is not accomplished, and he incurs a thullaccaya offense.

"Having seen the signs, they search. Not finding anyone, they call out. Having called out, they perform the kammavācā of Invitation: although the kammavācā of that bhikkhu is not accomplished, there is no offense.

"Having seen the signs, they search. Having found the person, they perform the kammavācā of Invitation in harmony: the kammavācā of Invitation of that bhikkhu is accomplished, and there is no offense.

"Having seen but being in doubt, it is likewise."

On the day of Invitation, at a certain residence, visiting bhikkhus arrive and hear the sounds of resident bhikkhus — the sound of walking meditation, the sound of clearing the throat, the sound of reciting scripture, the sound of discussion. Hearing these sounds but not searching, they straightway perform the kammavācā of Invitation. While performing the kammavācā of Invitation, the resident bhikkhus arrive; those bhikkhus do not know what they should do, and they then report to the bhikkhus. The bhikkhus informed the Buddha. The Blessed One taught:

"If on the Pavāraṇā day, at some residence, visiting bhikkhus arrive and hear the sounds of resident bhikkhus walking in meditation, the sound of clearing one's throat, the sound of chanting, or the sound of discussion—if, upon hearing these sounds, they do not seek out those bhikkhus but straightaway perform the Pavāraṇā kammavācā, the kammavācā is not accomplished and an offense is incurred.

"The same applies from 'hearing and then seeking' up to 'performing Pavāraṇā in concord.'

"If one hears but is uncertain, likewise."

"At some residence on the Pavāraṇā day, if resident bhikkhus hear the sounds of visiting bhikkhus arriving—sounds of chanting, clearing of the throat, walking in meditation, discussion, or the shaking and dusting of robes—and upon hearing these sounds do not seek them out but straightaway perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is not accomplished and an offense is incurred.

"The same applies from 'hearing and then seeking' up to 'performing Pavāraṇā in concord.'

"If one hears but is uncertain, likewise."

At some residence on the Pavāraṇā day, visiting bhikkhus arrived and saw resident bhikkhus on the sīmā but did not seek them out. The bhikkhus then performed the Pavāraṇā kammavācā. Not knowing what to make of this, the bhikkhus reported the matter to the Buddha. The Buddha instructed:

"At some residence on the Pavāraṇā day, if visiting bhikkhus arrive and see resident bhikkhus on the sīmā but do not seek them out, and straightaway perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is accomplished, yet an offense is incurred.

"If they see and then seek, but having sought do not call out to them and then perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is accomplished, yet an offense is incurred.

"If they see and then seek, having sought call out to them, and then perform the Pavāraṇā kammavācā, those bhikkhus do not invalidate the kammavācā and there is no offense.

"If one sees but is uncertain, likewise."

"At some residence on the Pavāraṇā day, if resident bhikkhus arrive and see visiting bhikkhus on the sīmā, but seeing them do not seek them out, and the bhikkhus then perform the Pavāraṇā kammavācā—the kammavācā of those bhikkhus is accomplished, yet an offense is incurred.

"If they see and then seek, but having sought do not find them and do not call out, and then perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is accomplished, yet an offense is incurred.

"If they see and then seek, having sought call out to them, and then perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is accomplished, and there is no offense.

"If one sees but is uncertain, likewise."

"The same applies when visiting bhikkhus hear resident bhikkhus."

"If one hears but is uncertain, likewise."

"The same applies when resident bhikkhus hear visiting bhikkhus."

"If one hears but is uncertain, likewise."

At some residence on the Pavāraṇā day, visiting bhikkhus arrived and saw resident bhikkhus within the boundary. Seeing them but not seeking them out, they straightaway performed the Pavāraṇā kammavācā. While performing the Pavāraṇā, they saw the resident bhikkhus arrive and did not know what to do, so they reported the matter to the other bhikkhus. The bhikkhus reported it to the Buddha. The Buddha instructed:

"If at some residence on the Pavāraṇā day, visiting bhikkhus arrive and see resident bhikkhus within the boundary, but seeing them do not seek them out and straightaway perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is not accomplished and an offense is incurred.

"If they see and then seek, but having sought do not call out and then perform the Pavāraṇā kammavācā, the kammavācā of those bhikkhus is not accomplished and an offense is incurred.

"If they see and then seek, having sought call out to assemble them and then perform the Pavāraṇā kammavācā in concord, the Pavāraṇā kammavācā of those bhikkhus is accomplished and there is no offense.

"If one sees but is uncertain, likewise."

"The same applies when visiting bhikkhus hear resident bhikkhus."

"If one hears but is uncertain, likewise."

"The same applies when resident bhikkhus hear visiting bhikkhus."

"If one hears but is uncertain, likewise."

At that time the group of six bhikkhus had the thought: "Let us go from a residence where there are bhikkhus to a residence where there are no bhikkhus, for fear that other bhikkhus might perform a kammavācā against us or obstruct our Pavāraṇā." The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not have such a thought."

Going from a residence where there are bhikkhus to a residence where there are no bhikkhus, fearing that other bhikkhus might perform a kammavācā against them or obstruct their Pavāraṇā—such a one thinks: "Let me go from a residence where there are bhikkhus to a place with no residence and no bhikkhus, fearing that other bhikkhus might perform a kammavācā against me or obstruct my Pavāraṇā." The Buddha instructed:

"One should not have such a thought."

Going from a residence where there are bhikkhus to a place with no residence and no bhikkhus, fearing that other bhikkhus might perform a kammavācā against them or obstruct their Pavāraṇā—such a one thinks: "Let me go from a place where there are bhikkhus and a residence to a place with no bhikkhus but with a residence, or with neither residence nor bhikkhus, or onto the sīmā, fearing that other bhikkhus might perform a kammavācā against me or obstruct my Pavāraṇā." The Buddha instructed:

"One should not have such a thought.

"Going from a place where there are bhikkhus and a residence to a place where there are no bhikkhus but there is a residence, or where there is neither residence nor bhikkhus, or onto the sīmā together with bhikkhus, fearing that other bhikkhus might perform a kammavācā against them or obstruct their Pavāraṇā—if one departs without the Saṅgha accompanying them and without any emergency, a dukkaṭa offense is incurred.

"The same applies when going from a place where there are bhikkhus but no residence to a place where there are no bhikkhus but there is a residence.

"The same applies when going from a place where there are bhikkhus but no residence to a place where there are no bhikkhus and no residence.

"The same applies when going from a place where there are bhikkhus, whether with or without a residence, to a place where there are no bhikkhus, whether with or without a residence.

"The same applies when going on account of close friends or acquaintances."

At that time the group of six bhikkhunīs had the thought: "Let us go to the monastery and prevent the bhikkhus from performing a kammavācā or obstructing the Pavāraṇā of the group of six bhikkhus." The bhikkhus reported this to the Buddha. The Buddha instructed:

3. "A bhikkhunī should not have the thought: 'I shall go to the monastery and prevent the bhikkhus from performing a kammavācā or obstructing the Pavāraṇā of the group of six bhikkhus.' A kammavācā should not be performed nor a Pavāraṇā obstructed in the presence of bhikkhunīs."

The bhikkhunīs sent śikṣamāṇās and sāmaṇerīs to the monastery to prevent the other bhikkhus from performing a kammavācā or obstructing the Pavāraṇā of the group of six bhikkhus. The bhikkhus reported this to the Buddha. The Buddha instructed:

"Bhikkhunīs should not send śikṣamāṇās or sāmaṇerīs to the monastery to prevent the other bhikkhus from performing a kammavācā or obstructing the Pavāraṇā of the group of six bhikkhus. A kammavācā should not be performed nor a Pavāraṇā obstructed in the presence of śikṣamāṇās or sāmaṇerīs."

The bhikkhunīs then had the thought of sending lay friends to the monastery to prevent the bhikkhus from performing a kammavācā or obstructing the Pavāraṇā of the group of six bhikkhus. The bhikkhus reported this to the Buddha. The Buddha instructed:

"Bhikkhunīs should not have the thought of sending lay friends to the monastery to prevent the other bhikkhus from performing a kammavācā or obstructing the Pavāraṇā of the group of six bhikkhus. A kammavācā should not be performed nor a Pavāraṇā obstructed in the presence of lay persons."

At that time King Prasenajit sent troops to guard the Saṅgha. The bhikkhus said to the soldiers:

"Please withdraw for a moment; we wish to perform the Pavāraṇā kammavācā."

The soldiers replied:

"The King has sent us here to guard the Saṅgha. We dare not go elsewhere."

The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should request them once more to withdraw. If they withdraw, well and good; if they will not, then one should oneself go to a place where one cannot be seen or heard, and perform the Pavāraṇā kammavācā there. One must not perform the Pavāraṇā kammavācā in the presence of those who have not received the higher ordination."

When various devas, nāgas, and yakṣas came to listen to the Pavāraṇā, a bhikkhū who possessed the divine eye saw them and felt apprehensive, knowing that the Buddha had not permitted bhikkhus to perform the Pavāraṇā in the presence of those who had not received the higher ordination. He therefore reported this to the Buddha. The Buddha instructed:

"With the exception of humans who have not received the higher ordination, permission is granted to perform the Pavāraṇā kammavācā."

Some bhikkhus, having performed the Pavāraṇā, then proceeded to recite the Prātimokṣa, so that they sat for a long time and grew weary. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not perform the Pavāraṇā and then recite the Prātimokṣa. The Pavāraṇā itself is the Prātimokṣa recitation."

Thus did the Buddha instruct.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. DHARMAGUPTAKA VINAYA, PART ONE.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1 and 2)

Buddhist Studies Editorial Committee, 2002