The chapter on the invitation ceremony (PLI-TV-KD4)

Theravāda Collection on Monastic Law

The Great Division

The chapter on the invitation ceremony

1. Being uncomfortable

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together.

They thought,

“How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?”

Then it occurred to them,

“Let’s not talk to one another.

Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing.

Whoever returns last from almsround may eat whatever is left over, or he should discard it where there are no cultivated plants or in water without life.¹

He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall.

Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it.

If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together.

He shouldn’t speak because of that.

In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.”

And they did just that.

Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha.

And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī.

When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down.

Since it is the custom for Buddhas to greet newly-arrived monks,

the Buddha said to them,

“I hope you’re keeping well, monks, I hope you’re getting by?

I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”

“We’re keeping well, sir, we’re getting by.

We had a comfortable and harmonious rains, and got almsfood without trouble.”

When Buddhas know what is going on, sometimes they ask and sometimes not.

They know the right time to ask and when not to ask.

Buddhas ask when it is beneficial, otherwise not,

for Buddhas are incapable of doing what is unbeneficial.²

Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

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

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

“While being uncomfortable, these foolish men claim they were living in comfort.

While living together like animals, they claim they were living in comfort.

While living together like sheep, they claim they were living in comfort.

While living together like enemies, they claim they were living in comfort.

How could these foolish men take a vow of silence, like the monastics of other religions?

This will affect people’s confidence …”

After rebuking them and giving a teaching, he addressed the monks:

“You shouldn’t take a vow of silence, like the monastics of other religions.

If you do, you commit an offense of wrong conduct.

When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things:

what has been seen, heard, or suspected.

This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training.³

And you should do the invitation ceremony like this.⁴

A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

Today is the invitation ceremony.

If the Sangha is ready, it should do the invitation ceremony.’

The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:⁵

‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.⁶

If I see a fault, I will make amends.

For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.

For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.’

Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:⁷

‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.

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

For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.’”

Soon afterwards the monks from the group of six remained seated while the senior monks were inviting correction, squatting on their heels.

The monks of few desires complained and criticized them,

“How can the monks from the group of six act like this?”

They told the Buddha. …

“Is it true, monks, that the monks from the group of six are acting like this?”

“It’s true, sir.”

The Buddha rebuked them …

“How can those foolish men act like this?”

This will affect people’s confidence …”

After rebuking them …

he gave a teaching and addressed the monks:

“You shouldn’t remain seated while the senior monks are inviting correction, squatting on their heels.

If you do, you commit an offense of wrong conduct.

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

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

They told the Buddha.

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

2. Breach of the invitation ceremony

The monks thought,

“How many invitation days are there?”

“There are two invitation days:

the fourteenth and the fifteenth day of the lunar half-month.”

The monks thought,

“How many kinds of invitation procedures are there?”

“There are four kinds:

The invitation procedure that is illegitimate and has an incomplete assembly.

The invitation procedure that is illegitimate but has a complete assembly.

The invitation procedure that is legitimate but has an incomplete assembly.

The invitation procedure that is legitimate and has a complete assembly.

The first,

second,

and third of these shouldn’t be done;

I haven’t allowed such procedures.

The fourth should be done;

I have allowed such procedures.

Therefore, monks, you should train like this: ‘We will do invitation procedures that are legitimate and have a complete assembly.’”

3. The allowance to pass on the invitation

The Buddha addressed the monks:

“Gather, monks,

for the Sangha to do the invitation ceremony.”

A monk said to the Buddha,

“Sir, there’s a sick monk. He hasn’t come.”

“A sick monk should pass on his invitation.

And he should do it like this.

The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say,

‘I pass on my invitation; please convey my invitation; please announce my invitation; please invite correction on my behalf.’ If he makes this understood by body, by speech, or by body and speech, then the invitation has been passed on.

If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on.

If he’s able to do this, it’s good.

If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the invitation ceremony.

But if the one who is nursing him says,

‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved.

The Sangha should go to where the sick monk is and do the invitation ceremony there.

You shouldn’t do the invitation ceremony with an incomplete sangha.

If you do, you commit an offense of wrong conduct.

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away right then and there, then the invitation should be passed on to someone else.⁸

If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes right then and there,

dies right then and there,

admits right then and there that he’s a novice monk,

admits right then and there that he’s renounced the training,

admits right then and there that he’s committed the worst kind of offense,

admits right then and there that he’s insane,

admits right then and there that he’s deranged,

admits right then and there that he’s overwhelmed by pain,

admits right then and there that he’s been ejected for not recognizing an offense,

admits right then and there that he’s been ejected for not making amends for an offense,

admits right then and there that he’s been ejected for not giving up a bad view,

admits right then and there that he’s a paṇḍaka,

admits right then and there that he’s a fake monk,

admits right then and there that he’s previously left to join the monastics of another religion,

admits right then and there that he’s an animal,

admits right then and there that he’s a matricide,

admits right then and there that he’s a patricide,

admits right then and there that he’s a murderer of a perfected one,

admits right then and there that he’s raped a nun,

admits right then and there that he’s caused a schism in the Sangha,

admits right then and there that he’s caused the Buddha to bleed,

or admits right then and there that he’s a gynandromorph, then the invitation should be passed on to someone else.

If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away while on his way to the invitation ceremony, then the invitation hasn’t been brought.

If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes,

dies,

admits that he’s a novice monk,

admits that he’s renounced the training,

admits that he’s committed the worst kind of offense,

admits that he’s insane,

admits that he’s deranged,

admits that he’s overwhelmed by pain,

admits that he’s been ejected for not recognizing an offense,

admits that he’s been ejected for not making amends for an offense,

admits that he’s been ejected for not giving up a bad view,

admits that he’s a paṇḍaka,

admits that he’s a fake monk,

admits that he’s previously left to join the monastics of another religion,

admits that he’s an animal,

admits that he’s a matricide,

admits that he’s a patricide,

admits that he’s a murderer of a perfected one,

admits that he’s raped a nun,

admits that he’s caused a schism in the Sangha,

admits that he’s caused the Buddha to bleed,

or admits that he’s a gynandromorph while on his way to the invitation ceremony, then the invitation hasn’t been brought.

But if, after the invitation has been passed on to him, the monk who is conveying the invitation goes away after reaching the Sangha, then the invitation has been brought.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes,

dies,

admits that he’s a novice monk,

admits that he’s renounced the training,

admits that he’s committed the worst kind of offense,

admits that he’s insane,

admits that he’s deranged,

admits that he’s overwhelmed by pain,

admits that he’s been ejected for not recognizing an offense,

admits that he’s been ejected for not making amends for an offense,

admits that he’s been ejected for not giving up a bad view,

admits that he’s a paṇḍaka,

admits that he’s a fake monk,

admits that he’s previously left to join the monastics of another religion,

admits that he’s an animal,

admits that he’s a matricide,

admits that he’s a patricide,

admits that he’s a murderer of a perfected one,

admits that he’s raped a nun,

admits that he’s caused a schism in the Sangha,

admits that he’s caused the Buddha to bleed,

or admits that he’s a gynandromorph after reaching the Sangha, then the invitation has been brought.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he falls asleep, then the invitation has been brought.

There’s no offense for the one who is conveying the invitation.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he is heedless

or because he gains a meditation attainment, then the invitation has been brought.

There’s no offense for the one who is conveying the invitation.

And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but deliberately doesn’t announce the invitation, then the invitation has been brought.

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

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

4. Discussion on being seized by relatives, etc.

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

They told the Buddha.

“If a monk is seized by his relatives on the invitation day,

other monks should say to those relatives,

‘Listen, please release this monk for a short time so that he can take part in the invitation ceremony.’

If they’re able to do this, it’s good.

If not, they should say to those relatives,

‘Listen, please step aside for a moment while this monk passes on his invitation.’

If they’re able to do this, it’s good.

If not, they should say to those relatives,

‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’

If they’re able to do this, it’s good.

If not, you shouldn’t do the invitation ceremony with an incomplete sangha.

If you do, you commit an offense of wrong conduct.

If on the invitation day a monk is seized by kings,

by bandits,

by scoundrels,

or by enemies of the monks,⁹

other monks should say to those enemies,

‘Listen, please release this monk for a short time, so that he can take part in the invitation ceremony.’

If they’re able to do this, it’s good.

If not, they should say to those enemies,

‘Listen, please step aside for a moment while this monk passes on his invitation.’

If they’re able to do this, it’s good.

If not, they should say to those enemies,

‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’

If they’re able to do this, it’s good.

If not, you shouldn’t do the invitation ceremony with an incomplete sangha.

If you do, you commit an offense of wrong conduct.”

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

At one time on the invitation day, there were five monks staying in a certain monastery.

They thought,

“The Buddha has laid down a rule

that the invitation ceremony should be done with a sangha.

Now there’s five of us.

So how should we do the invitation ceremony?”

They told the Buddha.

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

At one time on the invitation day, there were four monks staying in a certain monastery.

They thought,

“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks.

But there’s only four of us.

So how should we do the invitation ceremony?”

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

And you should do it like this.

A competent and capable monk should inform those monks:

‘Please, venerables, I ask you to listen.

Today is the invitation ceremony.

If the venerables are ready, we should do the invitation ceremony with one another.’

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

‘I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.

For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.’

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

‘I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.

For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.’”

At one time on the invitation day, there were three monks staying in a certain monastery.

They thought,

“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are four.

But there’s only three of us.

So how should we do the invitation ceremony?”

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

And you should do it like this.

A competent and capable monk should inform those monks:

‘Please, venerables, I ask you to listen.

Today is the invitation ceremony.

If the venerables are ready, we should do the invitation ceremony with one another.’

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

‘I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.

For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.’

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

‘I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.

For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerables, out of compassion.

If I see a fault, I will make amends.’”

At one time on the invitation day, there were two monks staying in a certain monastery.

They thought,

“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are three or four.

But there’s only two of us.

So how should we do the invitation ceremony?”

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

And you should do it like this.

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

‘I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerable, out of compassion.

If I see a fault, I will make amends.

For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerable, out of compassion.

If I see a fault, I will make amends.’

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

‘I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerable, out of compassion.

If I see a fault, I will make amends.

For the second time …

For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.

Please correct me, venerable, out of compassion.

If I see a fault, I will make amends.’”

At one time on the invitation day, a monk was staying in a certain monastery by himself.

He thought,

“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are two, three, or four.

But I’m here by myself.

So how should I do the invitation ceremony?”

“On the invitation day, a monk may be staying by himself in a certain monastery.

He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down.

If other monks arrive, he should do the invitation ceremony with them.

If not, he should determine: ‘Today is my invitation ceremony.’

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

Wherever five monks are staying together, four shouldn’t do the invitation ceremony in the Sangha, while the invitation of the fifth is brought.

If you do the invitation in the Sangha, you commit an offense of wrong conduct.

Wherever four monks are staying together, three shouldn’t do the invitation ceremony with one another, while the invitation of the fourth is brought.

If you do the invitation in this way, you commit an offense of wrong conduct.

Wherever three monks are staying together, two shouldn’t do the invitation ceremony with each other, while the invitation of the third is brought.

If you do the invitation in this way, you commit an offense of wrong conduct.

Wherever two monks are staying together, one shouldn’t make a determination, while the invitation of the other is brought.

If you do make a determination, you commit an offense of wrong conduct.”

6. The process for making amends for an offense

At one time on the invitation day, a certain monk had committed an offense.

He thought,

“The Buddha has laid down a rule

that one shouldn’t invite correction if one has an unconfessed offense.

And I’ve committed an offense.

So what should I do?”

They told the Buddha.

“On the invitation day, a monk may have committed an offense.

He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I’ve committed such-and-such an offense. I confess it.’

The other should say,

‘Do you recognize it?’ —

‘Yes, I recognize it.’ —

‘You should restrain yourself in the future.’

On the invitation day, a monk may be unsure if he’s committed an offense.

He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

‘I’m unsure if I’ve committed such-and-such an offense.

I’ll make amends for it when I’m sure.’ They can then do the invitation ceremony.

This is not an obstacle to doing the invitation ceremony.”

7. The process for revealing an offense

At one time a certain monk remembered an offense during the invitation ceremony.

He thought,

“The Buddha has laid down a rule

that one shouldn’t invite correction if one has an unconfessed offense.

And I’ve committed an offense.

So what should I do?”

They told the Buddha.

“A monk may remember an offense during the invitation ceremony.

He should say to a monk sitting next to him,

‘I’ve committed such-and-such an offense.

Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony.

This is not an obstacle to doing the invitation ceremony.

A monk may become unsure if he has committed an offense during the invitation ceremony.

He should say to a monk sitting next to him,

‘I’m unsure if I’ve committed such-and-such an offense.

I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony.

This is not an obstacle to doing the invitation ceremony.”

8. The process for making amends for a shared offense

At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense.

The monks thought,

“The Buddha has laid down a rule

that one shouldn’t confess or receive the confession of shared offenses.

Yet here the whole Sangha has committed the same offense.

So what should we do?”

“On the invitation day, the whole Sangha in a certain monastery may have committed the same offense.

Those monks should straightaway send a monk to a neighboring monastery:

‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’

If he’s able to do this, it’s good.

If he’s not, then a competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

This whole Sangha has committed the same offense.

When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’

Once this has been said, they can do the invitation ceremony.

This is not an obstacle to doing the invitation ceremony.

On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

This whole Sangha is unsure if it has committed the same offense.

When the Sangha is sure, it should make amends for this offense.’

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

The first section for recitation is finished.

9. The group of fifteen on non-offenses

At one time on the invitation day, five or more resident monks had gathered together in a certain monastery.

They did not know

that there were other resident monks who had not arrived.¹⁰

Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the invitation ceremony.

While they were doing it, a greater number of resident monks arrived.

They told the Buddha.

“On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.¹¹

In such a case, those monks should do the invitation ceremony once more.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They don’t know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony.

When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s no offense for those who already have invited.”

The group of fifteen on non-offenses is finished.

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

“On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony.

While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony.

When they’ve just finished …

When they’ve just finished, and none of the gathering has left …

When they’ve just finished, and only some members of the gathering have left …

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …

an equal number of resident monks arrive …

a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s an offense of wrong conduct for those who already have invited.”

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

11. The group of fifteen on being unsure

“On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.

While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.

When they’ve just finished …

When they’ve just finished, and none of the gathering has left …

When they’ve just finished, and only some members of the gathering have left …

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …

an equal number of resident monks arrive …

a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s an offense of wrong conduct for those who already have invited.”

The group of fifteen on being unsure is finished.

12. The group of fifteen on being anxious

“On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’

Being anxious, they do the invitation ceremony.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’

Being anxious, they do the invitation ceremony.

While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’

Being anxious, they do the invitation ceremony.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

There’s an offense of wrong conduct for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’

Being anxious, they do the invitation ceremony.

When they’ve just finished …

When they’ve just finished, and none of the gathering has left …

When they’ve just finished, and only some members of the gathering have left …

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …

an equal number of resident monks arrive …

a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

There’s an offense of wrong conduct for those who already have invited.”

The group of fifteen on being anxious is finished.

13. The group of fifteen on aiming at schism

“On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

While they’re doing it, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

While they’re doing it, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

While they’re doing it, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, but the others should invite.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.

In such a case, those monks should do the invitation ceremony once more.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.

On the invitation day, five or more resident monks may have gathered together in a certain monastery.

They know

there are other resident monks who haven’t arrived.

They think, ‘May they get lost! May they disappear! We are better off without them.’

They then do the invitation ceremony, aiming at schism.

When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.

In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others.

And there’s a serious offense for those who already have invited.”

The group of fifteen on aiming at schism is finished.

The group of seventy-five is finished.