根本說一切有部毘奈耶隨意事

At that time, the Blessed One was dwelling in the city of Shravasti, in Jeta Grove, Anathapindika’s Park, observing the three-month rains retreat. A large community of bhikshus observing the rains retreat at another dwelling place jointly established the following rule among themselves:

– Venerable ones! During our three-month rains retreat, we should not speak of matters concerning breaches of precepts, wrong views, breaches of proper deportment, or wrong livelihood. If anyone sees that the latrine lacks grass or that the water pitcher is empty, he should fill it and return it to its former place. If he cannot do this alone, he should beckon with his hand for a companion to come and help him.

Having established this rule, they returned to their former dwelling places and did not speak to one another.

After three months, the bhikshus prepared and washed their robes. Having put on their robes

and taken up their alms bowls, they departed from the place of their rains retreat and journeyed by stages to the city of Shravasti. Upon arriving, they put away their robes and bowls, washed their feet, went to see the Blessed One, bowed with their heads at the Buddha’s feet, and sat to one side.

According to the customary practice of all Buddhas, when visiting bhikshus arrived, he first inquired:

– From where have you come? Was your journey peaceful? Where did you observe the rains retreat?

The bhikshus replied:

– We observed the rains retreat at Dhyana-bhadra and have just come here from that place. Our retreat there was very peaceful and harmonious, and obtaining alms was also easy. However, during the three months in which our community of bhikshus observed the retreat there, we jointly established this rule: throughout the rains retreat, we were not to speak to one another—as set forth in the provisions described above. Thus we dwelled peacefully and obtained alms without weariness.

The Buddha said to the bhikshus:

– You are foolish and are not wise men. Why did you establish this unlawful rule forbidding you to speak to one another? How is this different from enemies dwelling together and eating together under one roof? This is exceedingly painful; why do you say that you dwelled peacefully? This is the practice of non-Buddhist ascetics; this is a foolish practice, not the true Dharma of liberation.

The Buddha taught:

– Bhikshus! From this day forward, anyone who remains silent and does not speak commits an offense of transgressing the Dharma.

When the bhikshus had completed the rains retreat, the Buddha taught:

– You should invite admonition concerning three matters: what has been seen, heard, or suspected. Perform the Pravarana ceremony.

After the Buddha established this rule, the bhikshus undertook the three matters—what had been seen, heard, or suspected—but did not know how to proceed.

The Buddha taught:

– Seven or eight days before the Pravarana ceremony, the resident bhikshus should go to the neighboring villages and quarters and inform the elder and younger bhikshus and those who have not yet received full ordination. Together they should contribute their efforts to making offerings in the Buddha hall, burning incense beside the stupas, hanging banners and pennants, and completing every form of adornment.

The disciples of the upadhyaya and acharya should together arrange the decorations and sweep and clean the grounds, plastering the floor with cow dung. They should offer the Sangha delicious foods, milk, ghee, and so forth, arranging the offerings at the appropriate times.

The bhikshus should inquire after one another, saying:

“We have observed the rains retreat in great peace and happiness.”

On the night of the fourteenth, they should instruct the scripture reciter to recite the scriptures throughout the night. Early the next morning, at the proper time, they should conduct the Pravarana ceremony. It should be done early and not delayed until late in the morning.

At daybreak, they should appoint a person endowed with the five qualities to conduct the Pravarana ceremony for the Sangha. They may appoint one, two, or several persons, but each must possess the five qualities. If the assembly was previously not harmonious, he must cause it to become harmonious. If it was already harmonious, he must enable it to dwell in happiness.

What are the five?

– They are freedom from partiality, anger, fear, and delusion, together with the ability to discern matters pertaining to Pravarana.

Anyone possessing the opposites of these five qualities should not be appointed.

A person possessing the five qualities should be appointed as follows: seats should be arranged, the gandhi should be struck, and the Sangha should be assembled. After the preliminary procedure has been performed and the consent of the Sangha obtained, the following invitation should be proclaimed aloud:

“May the venerable one named... conduct the Pravarana ceremony concerning the three matters—what has been seen, heard, or suspected—for the Sangha that has observed the summer rains retreat?”

That person should reply:

“I accept.”

Next, a bhikshu should make the formal motion and then perform the karman:

– Venerable Sangha, please listen! The bhikshu named... will now serve as the bhikshu conducting the Pravarana ceremony for the Sangha that has observed the summer rains retreat. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now appoints the venerable one named... as the bhikshu conducting the Pravarana ceremony. The venerable one named... will conduct the Pravarana ceremony for the Sangha that has observed the summer rains retreat. This is the motion.

Venerable Sangha, please listen. The bhikshu named... will now serve as the bhikshu conducting the Pravarana ceremony for the Sangha that has observed the summer rains retreat. The Sangha now appoints the venerable one named... as the bhikshu conducting the Pravarana ceremony. The venerable one named... will conduct the Pravarana ceremony for the Sangha that has observed the summer rains retreat. If the venerable ones consent to the venerable one named... serving as the bhikshu conducting the Pravarana ceremony, and to his conducting the Pravarana ceremony for the Sangha that has observed the summer rains retreat, remain silent. Those who do not consent should speak.

The Sangha has consented to the venerable one named... conducting the Pravarana ceremony for the Sangha that has observed the summer rains retreat. The Sangha has consented because it remains silent. Thus do I record this matter.

The Blessed One taught:

– Bhikshus! I shall establish the duties to be performed by the bhikshu conducting the Pravarana ceremony. Listen attentively and I shall explain them. The bhikshu receiving the invitations should distribute grass to the bhikshus for use as seats. If one person performs the procedure of receiving the invitations, he should receive them beginning with the senior-most elder and continuing down to the junior-most bhikshu. If there are two persons, one should receive the invitations beginning with the senior-most elder, while the other should receive them from halfway through the assembly down to the last person. If three persons are appointed, three places should be arranged for conducting the ceremony. The procedure may be understood by analogy with this arrangement. All the bhikshus should sit upon the grass seats.

The senior-most elder should perform the procedure of a single formal motion:

“Venerable Sangha, please listen. Today is the fifteenth day, and the Sangha will perform the Pravarana ceremony. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha will now perform the Pravarana ceremony. This is the motion.”

The bhikshu receiving the invitations should approach the senior-most elder and squat before him.

The senior-most elder and the other bhikshus, in order down to the junior-most, should spread out the grass and distribute it evenly. Each should incline his body forward, place his feet together, join his palms and extend them slightly forward, and say:

“Venerable one, please take note. Today is the fifteenth day, and the Sangha is performing the Pravarana ceremony. I, the bhikshu named..., shall also perform the Pravarana ceremony on this fifteenth day. Before the Sangha, I, the bhikshu named..., request the Venerable One to conduct the Pravarana procedure concerning the three matters—what has been seen, heard, or suspected. May the venerable Sangha accept me and admonish me; may it benefit me and show me compassionate kindness. I am worthy of compassion; I pray that you will regard me with loving concern. If I see that I have committed an offense, I shall confess and repent in accordance with the Vinaya.”

He should repeat this in the same manner a second and a third time.

The bhikshu receiving the invitation should say:

“Excellent!”

The other should reply:

“Very good!”

They should proceed in this manner in order down to the junior-most bhikshu, who should say the same.

Those conducting the Pravarana ceremony should also face one another and perform the Pravarana procedure, reciting it three times. If there are two, three, four, or even many bhikshus receiving the invitations, they should perform the procedure with one another face-to-face. If there is only one person, he should mentally perform the Pravarana ceremony. The procedure should be understood in accordance with that described above.

After the bhikshus have completed the procedure, the community of bhikshunis should next be summoned. They should enter the assembly one by one and, before the bhikshu conducting the Pravarana ceremony, perform the Pravarana procedure in the same manner as the fully ordained bhikshus.

Thereafter, the shikshamanas, male shramaneras, and female shramanerikas should be summoned in order. One by one, before the bhikshu endowed with the five qualities, they should perform the procedure as described above.

The bhikshu receiving the invitations should then stand before the senior-most elder and announce:

“Venerable sir, the sisters and both divisions of the Sangha have completed the Pravarana ceremony.”

Both divisions of the Sangha should proclaim:

“Excellent, the Pravarana ceremony has been performed! Most excellent, the Pravarana ceremony has been performed!”

It is good if this proclamation is made; if it is not made, an offense of wrongdoing is committed.

The bhikshu receiving the invitations should hold a small knife, or a needle and thread, or various other requisites of a shramana, stand before the senior-most elder, and say:

“Venerable Sir, may these articles be given to those who have completed the rains retreat as gifts for the Invitation? If other requisites are received at this residence, may the harmonious Sangha divide them in harmony?”

The entire assembly answered together:

“They may be divided.”

If it is done otherwise, both the bhikshu conducting the Invitation and the great assembly commit an offense of transgressing the Dharma.

The Venerable Upali addressed the Buddha:

“World-Honored One! In how many circumstances may the formal act of Invitation be performed?”

The Buddha said:

“There are four circumstances:

“One: contrary to the Dharma and with a divided assembly.

“Two: contrary to the Dharma and in harmony.

“Three: in accordance with the Dharma but not in harmony.

“Four: in accordance with the Dharma and in harmony.”

The Buddha said:

“Upali! Of these four circumstances, being in accordance with the Dharma and in harmony is a wholesome matter, for this Dharma is one of harmony.”

On the fifteenth day, when the formal act of Invitation was being performed, the World-Honored One sat upon his seat in the midst of the Sangha.

The Buddha said to the bhikshus:

“The night is nearly over. Why have you not performed the Invitation?”

At that time, a bhikshu in the assembly rose from his seat, arranged his robe over one shoulder, joined his palms, bowed, and said:

“In the lodging at... there is a resident bhikshu who is gravely ill and suffering greatly. This sick bhikshu is unable to come and participate. What should be done?”

The Buddha said:

“His consent for the Invitation should be obtained and brought here.”

The bodhisattvas did not know how to obtain and bring his consent for the Invitation.

The Buddha said:

“Either one person may obtain the consent, or one, two, three, or even many persons may do so.”

The bhikshus did not know how to obtain the consent.

The Buddha said:

“They should go beside the sick bhikshu. The sick bhikshu should squat, join his palms, maintain full deportment, and, as in the Dharma procedure for the purification ceremony, entrust his consent.

“The sick bhikshu should say:

“‘Venerable One, please take note: Today, the fifteenth day, the Sangha is performing the Invitation. I, the bhikshu named..., also perform the Invitation on this fifteenth day. I, the bhikshu named..., declare that I have none of the obstructing conditions. Because of illness, I entrust my consent regarding that lawful act of the Sangha. Whatever is raised during this act of the Sangha, please report it to me.’

“He should speak thus a second and a third time.

“If consent is entrusted in this way, it is good.

“If the sick person is unable to speak, he may indicate it through a bodily gesture, and this also constitutes the entrusting of consent.

“If he can neither speak nor indicate it through bodily action, the entire Sangha must assemble at the sick person’s location to perform the formal act of Invitation.

“If the sick person does not come and the Sangha does not assemble at his location, yet the formal act of Invitation is still performed, the formal act is invalid, and the participants commit an offense of transgressing the Dharma.”

The Buddha said:

“I shall now teach the procedures to be followed by a bhikshu who receives consent for the Invitation. The bhikshu receiving the consent must not run quickly, and so forth, as explained extensively in the Dharma procedure for the purification ceremony.

“When the bhikshu bearing the consent for purification has entered the assembly, he should approach the senior elder and report it. If this is not possible, he may stand beside a bhikshu seated nearby and report it. He should say:

“‘Venerable One, please take note: In the lodging at... there is a sick bhikshu named.... Today, the fifteenth day, the Sangha is performing the formal act of Invitation. The bhikshu named... also performs the Invitation on this fifteenth day. The bhikshu named... declares that he has none of the obstructing conditions. Because of illness, he entrusts his consent regarding the lawful act of the Sangha. I now report in full what he has declared, as stated above.’

“If this procedure is not followed correctly, one commits an offense of transgressing the Dharma.”

The Venerable Upali addressed the World-Honored One:

“Venerable Sir, if one has received another’s consent for the Invitation but suddenly dies while on the way, is the conveyance of consent accomplished?”

The Buddha said:

“It is not accomplished. The consent must be obtained again. The details are as extensively explained in the Posadha procedure.”

The Venerable Upali addressed the Buddha:

“Venerable Sir, suppose there is a residence in which only one bhikshu dwells. On what basis should he perform the formal act of Invitation?”

The Buddha said:

“At the residence where he dwells, he should sweep and clean the place, prepare the boundary area, and arrange the seats. After completing these tasks, he should, according to his ability, recite a few or many sutras. He must then ascend to a high place and look in the four directions to see whether any bhikshus are approaching. Knowing them to be pure, if there are two or three, he should call them to come quickly so that they may perform the formal act of Invitation together. First, before the visiting bhikshus, he should perform the face-to-face procedure, saying:

“‘Venerable One, please take note. Today, the fifteenth day, is the day of Invitation. I, the bhikshu named..., also provisionally observe the Invitation on this fifteenth day. If I later encounter a harmonious Sangha, I shall join that assembly in harmony and perform the Invitation in accordance with the Dharma.’

“He should speak thus a second and a third time.

“If that Sangha has the requisite quorum but many of its members are foolish and without understanding, its formal act of Invitation is also invalid. They must wait for a virtuous bhikshu to arrive and perform the Invitation together.

“If no such bhikshu is present, he should remain in his own place and perform the mental procedure of Invitation. He should contemplate and say aloud:

“‘Today, the fifteenth day, is the day of Invitation. I, the bhikshu named..., also perform the mental Invitation on this fifteenth day. If a Sangha in accordance with the Dharma is present hereafter, we shall perform the Invitation together.’

“He should say this three times.

“If one, two, or three bhikshus dwell together, they should likewise perform the face-to-face procedure as above to conduct the Invitation.

“If a Sangha of four conducts the Invitation, they must perform the face-to-face Invitation procedure and must not appoint an officer possessing the five qualifications to conduct the Invitation ceremony.

“Only when there is a Sangha of five is there a sufficient quorum to perform the formal act. A motion should then be made to conduct the Invitation ceremony. If there is a sick person, he should be brought into the assembly; there is no need to obtain his consent.

“If there are six or more persons, they must all perform a single-motion act to conduct the Invitation. When the Invitation ceremony is performed, if there is a sick person, his consent must be obtained.

“There is one lawful form of concluding the Invitation and one unlawful form; three lawful forms and one unlawful form; and five lawful forms and one unlawful form.

“What is the one lawful form of concluding the Invitation and the one unlawful form?

“If the formula is spoken only once and then arbitrarily stopped, this is called unlawful. If it is recited in full, this is called an Invitation in accordance with the Dharma.

“What are the three lawful forms and the one unlawful form?

“To stop only after the Invitation formula has been spoken three times is in accordance with the Dharma. To speak it only once and then stop is called unlawful.

“What are the five lawful forms and the one unlawful form?

“In this case, one procedure accords with the Dharma, namely, completing the three recitations of the Invitation formula. To stop after reciting the Invitation formula only once is called an unlawful conclusion of the Invitation. In some cases, one recitation completes the Invitation; in others, two or three recitations complete the Invitation. On some occasions, the great assembly recites it together once.

“On what circumstances is this based?

“A single-recitation Invitation applies when, on the fifteenth day, a large assembly of bhikshus gathers in one place intending to conduct the Invitation, but many members of the assembly are gravely ill. Fearing that the sick bhikshus will be unable to sit for long, the Buddha, for this reason, instructed that the Invitation formula be recited once.

“Again, a large assembly of bhikshus may gather in one place to conduct the Invitation ceremony when there is heavy rain or rain is imminent. At that time, the bhikshus think: ‘If it is recited three times, we fear that the heavy rain will soak the bedding.’ Therefore, the Buddha permitted the Invitation formula to be recited once.

“Again, a large assembly of bhikshus may gather in one place to conduct the Invitation ceremony. At that residence, a king may arrive with his retinue, or a great minister with his attendants, while people from both within and outside the city also assemble there. They bring various foods and robes as offerings to the bhikshu Sangha and request the Sangha to bestow blessings. The bhikshus recite blessings throughout the night and become extremely weary. Therefore, the bhikshus think: ‘Because the king and others have come to make offerings and perform such deeds, reciting blessings has been exceedingly exhausting. We fear that by tomorrow morning we shall be unable to recite the formula three times.’ For this reason, a single recitation of the Invitation formula is permitted.”

Furthermore, when the time for the invitation ceremony arrived, a large assembly of bhiksus gathered together, intending to conduct the invitation. Among them, the bhiksus well versed in the Sutras, Vinaya, and Matrka—the Sutras, Discipline, and Treatises—recited and taught the Dharma throughout the night. The bhiksus then thought to themselves: “These bhiksus who understand the Tripitaka have recited and taught the Dharma throughout the night and are extremely weary. Moreover, we fear that at daybreak they will be unable to make the declaration three times.” Therefore, permission was given to make it once.

Furthermore, at the time of the invitation ceremony, if any of the four kinds of disputes arose, they had to go to a bhiksu well versed in the Tripitaka to adjudicate the offense. After the offense had been resolved, those bhiksus thought to themselves: “That bhiksu who understands the Tripitaka has spent the entire night settling the dispute and is extremely weary. Moreover, we fear that daybreak is near, and if the invitation is proclaimed three times, an obstruction may arise.” For this reason, permission was given to proclaim the invitation once.

Furthermore, at the time of the invitation ceremony, a king might arrive at that dwelling place commanding the four divisions of his army, including elephants, cavalry, chariots, and so forth. Becoming angry, that king might order:

“Seize these Sakyaputriya sramanas, bind them, and take them away to tend elephants and horses. I shall now compel them to perform assorted kinds of labor.” Or the king might order:

“Seize the sramanas, take away their robes and bowls, and kill them all.” The bhiksus would think: “If we conduct the invitation three times, we fear that the king will become angry and cause us harm.”

Therefore, permission was given to conduct the invitation with a single proclamation.

If, at the time of the invitation ceremony, there were bands of brigands who might destroy cities and villages, slaughter people’s cattle and goats, or slaughter cattle and goats and smear their blood upon doors, houses, and windows, committing unlawful deeds, or if a message arrived summoning the bhiksus, the bhiksus would then think: “If we proclaim the invitation three times, we fear that those brigands will destroy cities and villages, slaughter cattle and goats, and commit unlawful deeds. They may come to summon us and cause us harm, take away our robes and bowls, or kill us.” For this reason, permission was given to conduct the invitation with a single proclamation.

If, when the invitation ceremony was to be conducted, there was at the dwelling place an elderly bhiksu who understood nothing, many people who spat, or persons who had come from afar and were exhausted by their journey; or if there were women, maidens, quarrelsome persons, or those who had no faith in celestial beings and spirits, evil spirits might come to the gate and say:

“O sramanas, you commit impure deeds: you spit upon beds and seats, vomit upon the upper parts, and discharge excrement below.”

Furthermore, the spirits might cause the bhiksus to suffer illnesses inflicted by spirits. The bhiksus would think: “If we proclaim the invitation three times, the present dangers will cause us distress.”

Therefore, the Buddha taught:

“Permission is given to proclaim the invitation once; there is no offense.”

If bhiksus established a Sangha residence in a place inhabited by wild beasts; or if at that dwelling place there were old women, ignorant women, maidens, and others of impure disposition; or if the bhiksus soiled beds and seats, urinated or defecated, washed dirty robes and hung them out to dry in an improper manner, or angered spirits so that vicious wild beasts such as tigers, leopards, jackals, bears, and others came to harm the bhiksus—whether in the monastery, private rooms, enclosed grounds, eating places, or throughout the entire dwelling place—then dangers would be present everywhere. If the bhiksus wished to proclaim the invitation three times but feared that calamity might befall them, the Buddha permitted them to proclaim it once.

If bhiksus lived near the dwelling place of a naga and created much pollution, spat excessively, urinated and defecated, or committed many other impure acts, thereby angering the naga, the naga might release venomous creatures to injure the bhiksus; or the naga itself might come and tell the bhiksus:

“You have created much impurity in my dwelling place… (as above), and have committed unlawful deeds.”

The bhiksus would think: “If we proclaim the invitation three times, we fear that the naga may bring calamity upon us.”

Because of such circumstances, the Noble One allowed the invitation to be proclaimed once, or to be made face-to-face with one another once.

When a Sangha residence was near lay households, and the bhiksus wished to conduct the invitation ceremony, a fire might suddenly break out among those households and spread toward the monastery. The bhiksus might fear death, danger to their pure conduct, or the loss of their robes and bowls, and so forth. If they proclaimed the invitation three times, they feared that the fire would reach them. Therefore, permission was given to proclaim the invitation once, or to make the invitation face-to-face with one another once; there was no offense.

If a Sangha dwelling place was near a great mountain ravine, then at the time of the invitation ceremony heavy rain might fall and floodwaters rise, inundating royal temples, houses, villages, gardens, and forests, and reaching the Sangha residence. If the invitation were proclaimed three times, the bhiksus might face danger to their lives, danger to their robes and bowls, and so forth. For this reason, the Buddha permitted the invitation to be proclaimed once, or to be made face-to-face with one another once.

If the bhiksus’ dwelling place was in a remote wilderness and a cause for terror arose, making them fear injury or loss of life and so forth, the bhiksus might say to one another: “Today is the fifteenth day, the time for the invitation ceremony. We are confronted by an urgent calamity and cannot conduct the invitation. We should disperse, and later conduct the invitation in accordance with the Dharma.” If such circumstances arose and they dispersed together, none committed an offense.

The Venerable Upali addressed the Buddha:

“If a large assembly of bhiksus is observing the rains retreat together, and before the retreat has been completed they wish to travel together to another place, may they conduct the invitation ceremony beforehand?”

The Buddha said:

“They may not. If someone says, ‘I shall now defer the invitation and later conduct it elsewhere,’ the bhiksus should tell him: ‘Venerable one, we are observing the rains retreat here. We should neither conduct the invitation elsewhere nor defer it. The Buddha has prescribed that, after we have duly completed the rains retreat, we must then conduct the pure invitation in accordance with the Dharma.’”

Upali addressed the Buddha:

“If a bhiksu says, ‘I have a matter that requires me to leave. Should the invitation be conducted for me, or should the invitation be deferred until I have completed that matter?’ may this be done?”

The Buddha said:

“Upali, this does not constitute a valid invitation. That bhiksu should be answered: ‘I am not permitted to conduct the invitation together with you or to defer it. We must wait until the rains retreat has ended. The Buddha has permitted us, after completing the rains retreat, to conduct the pure invitation in accordance with the Dharma. He has not permitted us to conduct an invitation contrary to the Dharma.’”

The Buddha said:

“Upali, as taught above, anyone who does not act in accordance with this Dharma but instead acts contrary to the Dharma commits an offense of wrongdoing.”

On the fifteenth day, at the time of the invitation ceremony, if a bhiksu was suddenly detained by a king or a great minister, or seized by brigands or enemies, the assembly of bhiksus there should send a message to those persons, saying:

“Please temporarily release this bhiksu, for he has a minor matter to attend to.”

It would be well if they released him. If they did not release him, the Sangha should establish a minor boundary and conduct the invitation ceremony. After the detained bhiksu was released, he had to conduct the invitation. Whoever failed to act accordingly committed an offense of transgressing the Dharma.

When the time for the invitation ceremony arrived, if a bhiksu recollected and knew that he had committed an offense, he had to go to a bhiksu elsewhere and perform the prescribed act of confession. Only afterward could he conduct the invitation. If he did not disclose and confess the offense but forcibly proceeded with the invitation ceremony, it did not constitute a valid invitation. This is explained extensively in the rules for the fortnightly purification ceremony and also in the Ten Matters.

When the time for the invitation ceremony arrived, if a bhiksu recollected and knew that he had committed an offense and wished to disclose and confess it, then, if it was a parajika offense, the great assembly had to expel that person before conducting the invitation. If he had committed a sanghavasesa offense, that offense should temporarily be set aside; the invitation should first be conducted, and the offense dealt with afterward. If he had committed a payattika, pratidesaniya, or duskrta offense, he first had to disclose and confess it and only afterward conduct the invitation ceremony.

When the time for the invitation ceremony arrived, if a bhiksu harbored doubt concerning an offense of defeat and did not know whether or not he had committed such an offense, then, if he had committed an offense of defeat entailing exclusion from communal residence, he was no longer a bhiksu. If he had not committed an offense of defeat entailing exclusion from communal residence, the matter should temporarily be set aside, and the invitation should then be conducted.

At the time of the Invitation, if a bhiksu discloses and repents all his offenses, and if there is a karma procedure requiring him to be brought forth to state his offense, he should first state the offense and afterward perform the Invitation. If there is a karma procedure for releasing him from the offense, that karma procedure should be performed first and the Invitation afterward.

At the time of the Invitation, one bhiksu may say to another:

"You have committed an offense."

If the bhiksu making the accusation has unwholesome bodily, verbal, or mental conduct, no attention need be paid to his words, and the Invitation should proceed.

At the time of the Invitation, when a bhiksu makes an accusation, it should first be examined whether this person guards his body, speech, and mind. If this person is wholesome in bodily conduct but unwholesome in speech, his words should not be accepted, and the Invitation should proceed.

If this person guards his speech well but is unwholesome in bodily conduct, his words should likewise not be accepted. Even if this person guards his bodily conduct well but is not versed in the three baskets, his words should likewise not be accepted, and the Invitation should proceed.

At the time of the Invitation, if a bhiksu making an accusation guards his body and speech well and has studied the three baskets, but does not correctly understand their meaning and does not clearly comprehend the matter, one should say to him: "Examine it clearly and carefully, and afterward remove my offense in accordance with the Dharma." The Invitation should then be performed.

At the time of the Invitation, even if a bhiksu guards his body and speech well, has studied the three baskets, correctly understands their meaning, and clearly comprehends the matter, yet his mind has become confused, and he comes before the Sangha and declares Dharma to be non-Dharma and non-Dharma to be Dharma; what is correct to be wrong and what is wrong to be correct; Vinaya to be non-Vinaya and non-Vinaya to be the true Vinaya, and thereby comes to obstruct the Invitation, the Sangha should ask:

"Who in this assembly has committed that offense, and what offense is it? Is it a parajika, a sanghavasesa, a patidesaniya, or a duskrta? Was it at night or by day, on the road or beside the road, while walking or while stopping, while standing, sitting, or lying down that this act was done?"

If he says that a parajika was committed, then it was not a sanghavasesa and so forth, down to a wrongdoing.

If he says that a sanghavasesa was committed, then none of the four parajikas and so forth, down to a wrongdoing, was committed.

If he says that a payattika was committed, then no parajika and so forth, down to a wrongdoing, was committed.

If he says that a patidesaniya was committed, then none of the four parajikas and so forth, down to a wrongdoing, was committed.

If he says that a duskrta was committed, then no parajika and so forth, down to a patidesaniya, was committed.

If he says that the first parajika was committed, then the second, third, and fourth parajikas were not committed; the same applies in each case.

If he says that the second parajika was committed, then the first, third, and fourth were not committed; the same applies in each case.

If he says that the third parajika was committed, then the first, second, and fourth were not committed; the same applies in each case.

If he says that the first sanghavasesa was committed, then the second through the thirteenth were not committed.

If he says that the second sanghavasesa was committed, then the first and the third through the thirteenth were not committed.

If he says that the third sanghavasesa was committed, then the first, second, and the fourth through the thirteenth were not committed.

Thus, for the thirteen sanghavasesa dharmas, each in succession from first to last should be stated in the same manner as above.

If he says that the first payattika was committed, then the second through the ninetieth were not committed.

If he says that the second was committed, then the first and the third through the ninetieth were not committed.

Thus, for the ninety dharmas, each in succession from first to last should be stated in the same manner as above.

If he says that the first patidesaniya was committed, then it was not the second through the fourth; the same applies in each case.

If the second was committed, then the first, third, and fourth were not committed; the questions should likewise be posed in this manner.

If he says that the first duskrta was committed, then it was not the second and so forth through the last; the same applies in each case.

If he says that it was committed at night, then it was not committed by day; or if he says that it was committed by day, then it was not at night; or if he says that it was on the road, then it was not beside the road; or if it was beside the road, then it was not on the road; or if he says that it was while walking, then it was not while standing; or if he says that it was while standing, then it was not while walking; or if he says that it was while standing, then it was not while sitting; or if he says that it was while sitting, then it was not while standing; or if he says that it was while sitting, then it was not while lying down; and so forth as above.

The Sangha should question this bhiksu fully concerning the matter he has presented as above. If his later account contradicts his earlier account, the matter is thereby uncertain, and his words must not be accepted.

If, after the Sangha has questioned them, their answers do not contradict one another, it should ask:

"At the very moment when you saw him commit the offense, what sign did he display, what words did he utter, and with what intention did he act?"

If his account is correct and it is a parajika offense, the Sangha must expel the offender and only then perform the Invitation ceremony.

If he says that a sanghavasesa was committed, the matter should temporarily be set aside and the Invitation ceremony performed first.

If he says that a payattika, patidesaniya, or duskrta was committed, it must first be disclosed and repented, and the Invitation performed afterward.

On the fifteenth day, at the time of the Invitation, when many resident bhiksus have assembled in one place and there are five or more, they should perform the Invitation. If a few resident bhiksus have not come to the assembly, the bhiksus performing the Invitation may think: "There are bhiksus here who have not come to the assembly," and consequently become doubtful: "If we do not wait for them to arrive but proceed with the Invitation at once, will it be valid?"

Despite having such doubts, they proceed with the Invitation. When those few bhiksus arrive afterward, the Sangha must perform the Invitation again. Those who performed it earlier incur an offense of transgressing the procedure, because their action was contrary to the Dharma.

The remaining matters are as explained in the section on the Posadha purification ceremony.

The Venerable Upali addressed the Buddha:

– Venerable Blessed One! When bhiksus who have completed the rains retreat are about to perform the Invitation ceremony, they inquire whether anyone in the assembly is contentious, disruptive, fond of interrogation, frequently visits kings and officials, obstructs others, or makes accusations contrary to the Dharma, and so forth, who has come to this dwelling place. If the bhiksus present are conscientious and ashamed of wrongdoing, there is nothing further to be said. But if malicious people who delight in contention arrive, how should the Invitation be performed?

The Buddha said to Upali:

– If such malicious people arrive unexpectedly, two or three persons should go to a small demarcated boundary and perform the Invitation by themselves. If this can be done, it is well. If it cannot, they should go out to welcome them, take their robes and bowls, and greet them with gentle words.

After arranging for them to stay in a separate room, they should quickly gather together and perform the Invitation. If this can be done, it is well. If it cannot, and they ask to bathe, they should be allowed to bathe.

One person should be appointed to teach the Dharma, and while they are listening to the Dharma, the others should quickly perform the Invitation. If this can be done, it is well. If it cannot, a small boundary should be established in which to perform the Posadha purification ceremony.

Those bhiksus may ask:

"Today is the Invitation; why are you performing the Posadha purification ceremony?"

The others should reply:

"Venerable ones, you are visiting bhiksus. You should know that we are residents and have our own procedures."

The visiting bhiksus should reply:

"So it is."

They should then perform the Posadha purification ceremony together.

After performing the Posadha purification ceremony, they should wait until the visitors have departed and then assemble in harmony to perform the Invitation separately.

At one dwelling place, at the time of the Invitation, a sick bhiksu remained in his room and did not come. Not knowing how the Invitation ceremony should be performed, they should announce to them:

"Whoever is able to come should come; whoever is unable to come should send his consent for the Invitation," and appoint someone to go to the sick bhiksu and say:

"You should come to the place of the Invitation."

If he is able to go, it is well. If he is unable to go, he must give his consent for the Invitation.

At the time of the Invitation, four cases may occur:

– There is a matter but no person involved

– There is a person involved but no matter

– There is both a matter and a person involved

– There is neither a matter nor a person involved.

What is meant by there being a matter but no person involved?

– At the time of the Invitation, there may be someone who lacks understanding, is by nature foolish, does not clearly know what is good, and also does not know how to perform wholesome deeds. If, near the dwelling place of a heavenly deity or while facing the dwelling place of a heavenly deity, there are women or maidens, or if someone reviles the heavenly deity with abusive words, or commits an impure act, the heavenly deity may become angry and come to the very gate of the monastery, saying:

"Venerable sirs, someone has committed an unwholesome act; this is truly not in accordance with the Dharma! Venerable sirs, are you really permitted to do such things as these...?"

However, the heavenly deity does not specifically state the name of the person at fault. This is called "a matter without a person."

What is "a person without a matter"?

– At the time of the Invitation, as stated above, the heavenly deity becomes angry, comes to the monastery gate, and says: "Bhiksus, the person named ... has committed an offense against me," but does not say what the offense was. This is called "a person without a matter."

What is "a matter with a person"?

– It means specifically stating both the offense and the name of the offender. This is called "a matter with a person."

What is "neither a person nor a matter"?

– Neither of the two—presence or absence—applies.

These are summarized as four cases.

THE ROOT VINAYA OF THE SARVASTIVADA

VINAYA

THE MATTER OF THE INVITATION