Tripiṭaka Mahāvagga
The Great Division
Tip — double-click any Pāli word to look it up in the dictionary.
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu.
At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together.
“kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti.
“How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?”
yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya;
Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing.
yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya;
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.
so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya;
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.
yo passeyya pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeyya;
Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it.
sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya;
If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together.
evaṁ kho mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti.
In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.”
Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti.
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti;
so āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati.
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṁ bhindati.
Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ.
Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha.
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkamiṁsu.
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.
Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down.
Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
Since it is the custom for Buddhas to greet newly-arrived monks,
“kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ,
“I hope you’re keeping well, monks, I hope you’re getting by?
kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?
I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”
Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.
We had a comfortable and harmonious rains, and got almsfood without trouble.”
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti.
When Buddhas know what is going on, sometimes they ask and sometimes not.
Kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti.
They know the right time to ask and when not to ask.
Atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ.
Buddhas ask when it is beneficial, otherwise not,
Anatthasaṁhite setughāto tathāgatānaṁ.
for Buddhas are incapable of doing what is unbeneficial.
Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
Atha kho bhagavā te bhikkhū etadavoca— “yathākathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti.
So the Buddha said to those monks, “In what way, monks, did you have a harmonious and comfortable rains? And how did you get almsfood without trouble?”
“Idha mayaṁ, bhante, sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchimhā.
Tesaṁ no, bhante, amhākaṁ etadahosi—
‘kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti.
Tesaṁ no, bhante, amhākaṁ etadahosi—
‘sace kho mayaṁ aññamaññaṁ neva ālapeyyāma na sallapeyyāma—
yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya;
yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya;
so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya;
yo passeyya pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeyya;
sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya;
na tveva tappaccayā vācaṁ bhindeyya—
evaṁ kho mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti.
Atha kho mayaṁ, bhante, aññamaññaṁ neva ālapimhā na sallapimhā.
Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti.
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti, so āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati.
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṁ bhindati.
Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.
“aphāsuññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti.
“While being uncomfortable, these foolish men claim they were living in comfort.
Pasusaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti.
While living together like animals, they claim they were living in comfort.
Eḷakasaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti.
While living together like sheep, they claim they were living in comfort.
Sapattasaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti.
While living together like enemies, they claim they were living in comfort.
Kathañhi nāmime, bhikkhave, moghapurisā mūgabbataṁ titthiyasamādānaṁ samādiyissanti.
How could these foolish men take a vow of silence, like the monastics of other religions?
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them and giving a teaching, he addressed the monks:
na, bhikkhave, mūgabbataṁ titthiyasamādānaṁ samādiyitabbaṁ.
“You shouldn’t take a vow of silence, like the monastics of other religions.
Anujānāmi, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ tīhi ṭhānehi pavāretuṁ—
When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things:
Sā vo bhavissati aññamaññānulomatā āpattivuṭṭhānatā vinayapurekkhāratā.
This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony.’
Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘saṅghaṁ, āvuso, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect.
Dutiyampi, āvuso, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect.
Tatiyampi, āvuso, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect.
Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘saṅghaṁ, bhante, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect.
Dutiyampi, bhante, saṅghaṁ …pe…
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.
tatiyampi, bhante, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect.
Tena kho pana samayena chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchanti.
Soon afterwards the monks from the group of six remained seated while the senior monks were inviting correction, squatting on their heels.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchissantī”ti.
“How can the monks from the group of six act like this?”
“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchantī”ti?
“Is it true, monks, that the monks from the group of six are acting like this?”
kathañhi nāma te, bhikkhave, moghapurisā theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchissanti.
“How can those foolish men act like this?”
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya …pe…
This will affect people’s confidence …”
“na, bhikkhave, theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchitabbaṁ.
“You shouldn’t remain seated while the senior monks are inviting correction, squatting on their heels.
Anujānāmi, bhikkhave, sabbeheva ukkuṭikaṁ nisinnehi pavāretun”ti.
Everyone should squat on their heels during the invitation ceremony.”
Tena kho pana samayena aññataro thero jarādubbalo yāva sabbe pavārentīti ukkuṭikaṁ nisinno āgamayamāno mucchito papati.
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.
“Anujānāmi, bhikkhave, tadamantarā ukkuṭikaṁ nisīdituṁ yāva pavāreti, pavāretvā āsane nisīditun”ti.
“You should squat on your heels until you have invited correction. Once you have invited, you may sit down.”
Bhagavato etamatthaṁ ārocesuṁ.
Imā kho, bhikkhave, dve pavāraṇā”ti.
Bhagavato etamatthaṁ ārocesuṁ.
adhammena vaggaṁ pavāraṇakammaṁ,
The invitation procedure that is illegitimate and has an incomplete assembly.
adhammena samaggaṁ pavāraṇakammaṁ,
The invitation procedure that is illegitimate but has a complete assembly.
dhammena vaggaṁ pavāraṇakammaṁ,
The invitation procedure that is legitimate but has an incomplete assembly.
dhammena samaggaṁ pavāraṇakammaṁ.
The invitation procedure that is legitimate and has a complete assembly.
Tatra, bhikkhave, yadidaṁ adhammena vaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ;
The first,
na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ.
Tatra, bhikkhave, yadidaṁ adhammena samaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ;
second,
na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ.
Tatra, bhikkhave, yadidaṁ dhammena vaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ;
and third of these shouldn’t be done;
Tatra, bhikkhave, yadidaṁ dhammena samaggaṁ pavāraṇakammaṁ, evarūpaṁ, bhikkhave, pavāraṇakammaṁ kātabbaṁ;
The fourth should be done;
Tasmātiha, bhikkhave, evarūpaṁ pavāraṇakammaṁ karissāma yadidaṁ dhammena samagganti, evañhi vo, bhikkhave, sikkhitabban”ti.
Therefore, monks, you should train like this: ‘We will do invitation procedures that are legitimate and have a complete assembly.’”
“Anujānāmi, bhikkhave, gilānena bhikkhunā pavāraṇaṁ dātuṁ.
“A sick monk should pass on his invitation.
tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
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,
‘pavāraṇaṁ dammi, pavāraṇaṁ me hara, pavāraṇaṁ me ārocehi, mamatthāya pavārehī’ti kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pavāraṇā;
‘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.
na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pavāraṇā.
If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on.
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā pavāretabbaṁ.
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.
Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ etadahosi—
But if the one who is nursing him says,
‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissatī’ti na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo.
‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved.
Saṅghena tattha gantvā pavāretabbaṁ;
The Sangha should go to where the sick monk is and do the invitation ceremony there.
na tveva vaggena saṅghena pavāretabbaṁ.
You shouldn’t do the invitation ceremony with an incomplete sangha.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva pakkamati, aññassa dātabbā pavāraṇā.
If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away right then and there, then the invitation should be passed on to someone else.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva vibbhamati …pe…
If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes right then and there,
sikkhaṁ paccakkhātako paṭijānāti …
admits right then and there that he’s renounced the training,
antimavatthuṁ ajjhāpannako paṭijānāti …
admits right then and there that he’s committed the worst kind of offense,
āpattiyā adassane ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not recognizing an offense,
āpattiyā appaṭikamme ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not making amends for an offense,
pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …
admits right then and there that he’s been ejected for not giving up a bad view,
paṇḍako paṭijānāti …
admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>,
titthiyapakkantako paṭijānāti …
admits right then and there that he’s previously left to join the monastics of another religion,
arahantaghātako paṭijānāti …
admits right then and there that he’s a murderer of a perfected one,
saṅghabhedako paṭijānāti …
admits right then and there that he’s caused a schism in the Sangha,
ubhatobyañjanako paṭijānāti, aññassa dātabbā pavāraṇā.
or admits right then and there that he’s a hermaphrodite, then the invitation should be passed on to someone else.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge pakkamati, anāhaṭā hoti pavāraṇā.
If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away while on his way to the invitation ceremony, then the invitation hasn’t been brought.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge vibbhamati …pe…
If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes,
antimavatthuṁ ajjhāpannako paṭijānāti …
admits that he’s committed the worst kind of offense,
āpattiyā adassane ukkhittako paṭijānāti …
admits that he’s been ejected for not recognizing an offense,
āpattiyā appaṭikamme ukkhittako paṭijānāti …
admits that he’s been ejected for not making amends for an offense,
pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …
admits that he’s been ejected for not giving up a bad view,
titthiyapakkantako paṭijānāti …
admits that he’s previously left to join the monastics of another religion,
ubhatobyañjanako paṭijānāti, anāhaṭā hoti pavāraṇā.
or admits that he’s a hermaphrodite while on his way to the invitation ceremony, then the invitation hasn’t been brought.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pakkamati, āhaṭā hoti pavāraṇā.
But if, after the invitation has been passed on to him, the monk who is conveying the invitation goes away after reaching the Sangha, then the invitation has been brought.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto vibbhamati …pe…
And if, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes,
antimavatthuṁ ajjhāpannako paṭijānāti …
admits that he’s committed the worst kind of offense,
āpattiyā adassane ukkhittako paṭijānāti …
admits that he’s been ejected for not recognizing an offense,
āpattiyā appaṭikamme ukkhittako paṭijānāti …
admits that he’s been ejected for not making amends for an offense,
pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …
admits that he’s been ejected for not giving up a bad view,
titthiyapakkantako paṭijānāti …
admits that he’s previously left to join the monastics of another religion,
ubhatobyañjanako paṭijānāti, āhaṭā hoti pavāraṇā.
or admits that he’s a hermaphrodite after reaching the Sangha, then the invitation has been brought.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sutto nāroceti, āhaṭā hoti pavāraṇā.
And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he falls asleep, then the invitation has been brought.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pamatto nāroceti …pe…
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
samāpanno nāroceti, āhaṭā hoti pavāraṇā.
or because he gains a meditation attainment, then the invitation has been brought.
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sañcicca nāroceti, āhaṭā hoti pavāraṇā.
And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but deliberately doesn’t announce the invitation, then the invitation has been brought.
Pavāraṇahārakassa āpatti dukkaṭassa.
But there’s an offense of wrong conduct for the one who is conveying the invitation.
Anujānāmi, bhikkhave, tadahu pavāraṇāya pavāraṇaṁ dentena chandampi dātuṁ, santi saṅghassa karaṇīyan”ti.
On the invitation day, if the Sangha has business to be done, then anyone passing on their invitation should also give their consent.”
Tena kho pana samayena aññataraṁ bhikkhuṁ tadahu pavāraṇāya ñātakā gaṇhiṁsu.
At one time on the invitation day, a certain monk was seized by his relatives.
“Idha pana, bhikkhave, bhikkhuṁ tadahu pavāraṇāya ñātakā gaṇhanti.
“If a monk is seized by his relatives on the invitation day,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu pavāretī’ti.
‘Listen, please release this monk for a short time so that he can take part in the invitation ceremony.’
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—
If not, they should say to those relatives,
‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pavāraṇaṁ detī’ti.
‘Listen, please step aside for a moment while this monk passes on his invitation.’
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—
If not, they should say to those relatives,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho pavāretī’ti.
‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’
No ce labhetha, na tveva vaggena saṅghena pavāretabbaṁ.
If not, you shouldn’t do the invitation ceremony with an incomplete sangha.
Idha pana, bhikkhave, bhikkhuṁ tadahu pavāraṇāya rājāno gaṇhanti …pe…
If on the invitation day a monk is seized by kings,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu pavāretī’ti.
‘Listen, please release this monk for a short time, so that he can take part in the invitation ceremony.’
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—
If not, they should say to those enemies,
‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pavāraṇaṁ detī’ti.
‘Listen, please step aside for a moment while this monk passes on his invitation.’
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—
If not, they should say to those enemies,
‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho pavāretī’ti.
‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’
No ce labhetha, na tveva vaggena saṅghena pavāretabbaṁ.
If not, you shouldn’t do the invitation ceremony with an incomplete sangha.
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya pañca bhikkhū viharanti.
At one time on the invitation day, there were five monks staying in a certain monastery.
“Anujānāmi, bhikkhave, pañcannaṁ saṅghe pavāretun”ti.
“When there are five of you, you should do the invitation ceremony in the Sangha.”
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya cattāro bhikkhū viharanti.
At one time on the invitation day, there were four monks staying in a certain monastery.
“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretunti.
“The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, catunnaṁ aññamaññaṁ pavāretuṁ.
“When there are four of you, you should do the invitation ceremony with one another.
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
A competent and capable monk should inform those monks:
Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pavāreyyāmā’ti.
If the venerables are ready, we should do the invitation ceremony with one another.’
Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—
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:
‘ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite you to correct me concerning what you have seen, heard, or suspect.
tatiyampi ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.
Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—
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:
‘ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite you to correct me concerning what you have seen, heard, or suspect.
tatiyampi ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya tayo bhikkhū viharanti.
At one time on the invitation day, there were three monks staying in a certain monastery.
“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ.
“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.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tiṇṇaṁ aññamaññaṁ pavāretuṁ.
“When there are three of you, you should do the invitation ceremony with one another.
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
A competent and capable monk should inform those monks:
Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pavāreyyāmā’ti.
If the venerables are ready, we should do the invitation ceremony with one another.’
Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—
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:
‘ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite you to correct me concerning what you have seen, heard, or suspect.
tatiyampi ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.
Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—
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:
‘ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite you to correct me concerning what you have seen, heard, or suspect.
tatiyampi ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya dve bhikkhū viharanti.
At one time on the invitation day, there were two monks staying in a certain monastery.
“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ, tiṇṇaṁ aññamaññaṁ pavāretuṁ.
“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.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dvinnaṁ aññamaññaṁ pavāretuṁ.
“When there are two of you, you should do the invitation ceremony with each other.
Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā navo bhikkhu evamassa vacanīyo—
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:
‘ahaṁ, āvuso, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite you to correct me concerning what you have seen, heard, or suspect.
tatiyampi ahaṁ, āvuso, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.
Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā thero bhikkhu evamassa vacanīyo—
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:
‘ahaṁ, bhante, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
‘I invite you to correct me concerning what you have seen, heard, or suspect.
tatiyampi ahaṁ, bhante, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā.
For the third time, I invite you to correct me concerning what you have seen, heard, or suspect.
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya eko bhikkhu viharati.
At one time on the invitation day, a monk was staying in a certain monastery by himself.
“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ, tiṇṇaṁ aññamaññaṁ pavāretuṁ, dvinnaṁ aññamaññaṁ pavāretuṁ.
“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.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya eko bhikkhu viharati.
“On the invitation day, a monk may be staying by himself in a certain monastery.
Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā, so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā padīpaṁ katvā nisīditabbaṁ.
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.
Sace aññe bhikkhū āgacchanti, tehi saddhiṁ pavāretabbaṁ;
If other monks arrive, he should do the invitation ceremony with them.
no ce āgacchanti, ‘ajja me pavāraṇā’ti adhiṭṭhātabbaṁ.
If not, he should determine: ‘Today is my invitation ceremony.’
No ce adhiṭṭheyya, āpatti dukkaṭassa.
If he doesn’t make a determination, he commits an offense of wrong conduct.
Tatra, bhikkhave, yattha pañca bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā catūhi saṅghe pavāretabbaṁ.
Wherever five monks are staying together, four shouldn’t do the invitation ceremony in the Sangha, while the invitation of the fifth is brought.
Pavāreyyuñce, āpatti dukkaṭassa.
If you do the invitation in the Sangha, you commit an offense of wrong conduct.
Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā tīhi aññamaññaṁ pavāretabbaṁ.
Wherever four monks are staying together, three shouldn’t do the invitation ceremony with one another, while the invitation of the fourth is brought.
Pavāreyyuñce, āpatti dukkaṭassa.
If you do the invitation in this way, you commit an offense of wrong conduct.
Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā dvīhi aññamaññaṁ pavāretabbaṁ.
Wherever three monks are staying together, two shouldn’t do the invitation ceremony with each other, while the invitation of the third is brought.
Pavāreyyuñce, āpatti dukkaṭassa.
If you do the invitation in this way, you commit an offense of wrong conduct.
Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā ekena adhiṭṭhātabbaṁ.
Wherever two monks are staying together, one shouldn’t make a determination, while the invitation of the other is brought.
Adhiṭṭheyya ce, āpatti dukkaṭassā”ti.
If you do make a determination, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu tadahu pavāraṇāya āpattiṁ āpanno hoti.
At one time on the invitation day, a certain monk had committed an offense.
‘na sāpattikena pavāretabban’ti.
that one shouldn’t invite correction if one has an unconfessed offense.
“Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiṁ āpanno hoti.
“On the invitation day, a monk may have committed an offense.
Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti.
‘I’ve committed such-and-such an offense. I confess it.’
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiyā vematiko hoti.
On the invitation day, a monk may be unsure if he’s committed an offense.
Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko;
‘I’m unsure if I’ve committed such-and-such an offense.
yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ;
I’ll make amends for it when I’m sure.’ They can then do the invitation ceremony.
na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti.
This is not an obstacle to doing the invitation ceremony.”
Tena kho pana samayena aññataro bhikkhu pavārayamāno āpattiṁ sarati.
At one time a certain monk remembered an offense during the invitation ceremony.
‘na sāpattikena pavāretabban’ti.
that one shouldn’t invite correction if one has an unconfessed offense.
“Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiṁ sarati.
“A monk may remember an offense during the invitation ceremony.
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—
He should say to a monk sitting next to him,
Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ;
Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony.
na tveva tappaccayā pavāraṇāya antarāyo kātabbo.
This is not an obstacle to doing the invitation ceremony.
Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiyā vematiko hoti.
A monk may become unsure if he has committed an offense during the invitation ceremony.
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—
He should say to a monk sitting next to him,
‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko;
‘I’m unsure if I’ve committed such-and-such an offense.
yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ;
I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony.
na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti.
This is not an obstacle to doing the invitation ceremony.”
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense.
‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti.
that one shouldn’t confess or receive the confession of shared offenses.
Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno.
Yet here the whole Sangha has committed the same offense.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti.
“On the invitation day, the whole Sangha in a certain monastery may have committed the same offense.
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—
Those monks should straightaway send a monk to a neighboring monastery:
gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha, mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti.
‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’
No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
If he’s not, then a competent and capable monk should inform the Sangha:
Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti
When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’
na tveva tappaccayā pavāraṇāya antarāyo kātabbo.
This is not an obstacle to doing the invitation ceremony.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgāya āpattiyā vematiko hoti.
On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko.
This whole Sangha is unsure if it has committed the same offense.
Yadā nibbematiko bhavissati tadā taṁ āpattiṁ paṭikarissatī’ti vatvā,
When the Sangha is sure, it should make amends for this offense.’
pavāretabbaṁ, na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti.
Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.”
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatiṁsu, pañca vā atirekā vā.
At one time on the invitation day, five or more resident monks had gathered together in a certain monastery.
“atthaññe āvāsikā bhikkhū anāgatā”ti.
that there were other resident monks who had not arrived.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavāresuṁ.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā.
While they were doing it, a greater number of resident monks arrived.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
“On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti.
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.
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
10. Vaggāvaggasaññipannarasaka
10. The group of fifteen on perceiving an incomplete assembly as incomplete
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
“On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti.
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.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti.
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.
ekaccāya vuṭṭhitāya parisāya …pe…
When they’ve just finished, and only some members of the gathering have left …
sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe…
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.”
Vaggāvaggasaññipannarasakaṁ niṭṭhitaṁ.
The group of fifteen on perceiving an incomplete assembly as incomplete is finished.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
“On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti.
They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti.
They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti.
They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti.
They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony.
ekaccāya vuṭṭhitāya parisāya …pe…
When they’ve just finished, and only some members of the gathering have left …
sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe…
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.”
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
“On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—
They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’
ekaccāya vuṭṭhitāya parisāya …pe…
When they’ve just finished, and only some members of the gathering have left …
sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe…
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive …
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti dukkaṭassa.
There’s an offense of wrong conduct for those who already have invited.”
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
“On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā.
While they’re doing it, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā.
While they’re doing it, an equal number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā.
While they’re doing it, a smaller number of resident monks arrive.
Pavāritā suppavāritā, avasesehi pavāretabbaṁ.
In such a case, the invitations of those who already have invited are valid, but the others should invite.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā,
When they’ve just finished, a greater number of resident monks arrive.
tehi bhikkhave bhikkhūhi puna pavāretabbaṁ,
In such a case, those monks should do the invitation ceremony once more.
pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā.
When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive.
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ.
In such a case, those monks should do the invitation ceremony once more.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā.
When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
On the invitation day, five or more resident monks may have gathered together in a certain monastery.
Te ‘nassantete, vinassantete, ko tehi attho’ti—
They think, ‘May they get lost! May they disappear! We are better off without them.’
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā.
When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive.
Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ.
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.
Pavāritānaṁ āpatti thullaccayassa.
And there’s a serious offense for those who already have invited.”
Bhedapurekkhārapannarasakaṁ niṭṭhitaṁ.
The group of fifteen on aiming at schism is finished.
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā.
“On the invitation day, five or more resident monks may have gathered together in a certain monastery.
‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe…
that other resident monks are entering the monastery zone. …
‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe…
that other resident monks have entered the monastery zone. …
‘aññe āvāsike bhikkhū antosīmaṁ okkamante …pe…
that other resident monks are entering the monastery zone. …
‘aññe āvāsike bhikkhū antosīmaṁ okkante …pe…
that other resident monks have entered the monastery zone. …
te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe…
They don’t hear that other resident monks are entering the monastery zone. …
te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe….
They don’t hear that other resident monks have entered the monastery zone. …”
Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā, peyyālamukhena satta tikasatāni honti.
As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there is for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three.
Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti, āgantukānaṁ pannaraso.
“It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.
Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number is the same, the newly-arrived monks should fall in line with the resident monks.
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.
If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.
Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ cātuddaso.
It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks.
Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ.
If the number is the same, the newly-arrived monks should fall in line with the resident monks.
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ.
If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks.
Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pāṭipado hoti, āgantukānaṁ pannaraso.
It may be that for the resident monks it’s the day after the invitation day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—
Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī;
If the number of resident monks is greater, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks.
āgantukehi nissīmaṁ gantvā pavāretabbaṁ.
Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there.
Sace samasamā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī;
If the number is the same, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks.
āgantukehi nissīmaṁ gantvā pavāretabbaṁ.
Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there.
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ.
If the number of newly-arrived monks is greater, the resident monks should do the invitation ceremony with the newly-arrived monks, or they should go outside the monastery zone while the newly-arrived monks do the invitation ceremony.
Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ pāṭipado.
It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the invitation day. Then—
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ.
If the number of resident monks is greater, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony.
Sace samasamā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ.
If the number is the same, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony.
Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī;
If the number of newly-arrived monks is greater, they may, if they’re willing, do the invitation ceremony with the resident monks.
āvāsikehi nissīmaṁ gantvā pavāretabbaṁ.
Otherwise the resident monks should go outside the monastery zone and do the invitation ceremony there.”
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, suppaññattaṁ mañcapīṭhaṁ bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ;
“It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept.
passitvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti.
As a consequence, they’re unsure whether or not there are resident monks there. Then—
Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa …pe…
If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.
te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.
If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.
If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa.
If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.
Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, caṅkamantānaṁ padasaddaṁ, sajjhāyasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ;
It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing.
sutvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti.
As a consequence, they’re unsure whether or not there are resident monks there. Then—
Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa.
If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.
If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.
If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā pavārenti. Āpatti thullaccayassa.
If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ;
It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet.
passitvā vematikā honti—‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti.
As a consequence, they’re unsure whether or not monks have arrived. Then—
Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa.
If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.
If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.
If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa.
If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.
Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, āgacchantānaṁ padasaddaṁ, upāhanapapphoṭanasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ;
It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing.
sutvā vematikā honti—‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti.
As a consequence, they’re unsure whether or not monks have arrived. Then—
Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa.
If they do the invitation ceremony without investigating, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti.
If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti.
If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense.
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.
If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct.
Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa.
If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.”
17. Nānāsaṁvāsakādīhipavāraṇā
17. The doing of the invitation ceremony with those belonging to a different Buddhist sect, etc.
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake.
“It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect,
Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti,
but they have the view that they belong to the same one. Then—
samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti, anāpatti.
If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s no offense.
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. Āpatti dukkaṭassa.
If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct.
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṁ pavārenti. Anāpatti.
If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense.
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake. Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti,
It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then—
nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Āpatti dukkaṭassa.
If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct.
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.
If they do ask the resident monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct.
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. Anāpatti.
If they do ask the resident monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṁvāsake.
It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect,
Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti,
but they have the view that they belong to the same one. Then—
samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Anāpatti.
If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s no offense.
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. Āpatti dukkaṭassa.
If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct.
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṁ pavārenti. Anāpatti.
If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense.
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake.
It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect,
Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti,
but they have the view that they belong to a different one. Then—
nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Āpatti dukkaṭassa.
If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct.
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa.
If they do ask the newly-arrived monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct.
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. Anāpatti.
If they do ask the newly-arrived monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.”
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā.
“On the invitation day you shouldn’t go from a monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā.
On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.”
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.
“On the invitation day you may go from a monastery with monks to a monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso …pe…
On the invitation day you may go from a monastery with monks to a non-monastery with monks …
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso …pe…
On the invitation day you may go from a non-monastery with monks to a monastery with monks …
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso …pe…
On the invitation day you may go from a monastery or a non-monastery with monks to a monastery with monks …
sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.
to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.”
Na, bhikkhave, bhikkhuniyā nisinnaparisāya pavāretabbaṁ.
“You shouldn’t do the invitation ceremony with a nun seated in the gathering.
Na, bhikkhave, sikkhamānāya …pe…
You shouldn’t do the invitation ceremony with a trainee nun,
na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pavāretabbaṁ.
or one who has committed the worst kind of offense seated in the gathering.
Na āpattiyā adassane ukkhittakassa nisinnaparisāya pavāretabbaṁ.
You shouldn’t do the invitation ceremony with one who has been ejected for not recognizing an offense seated in the gathering.
Yo pavāreyya, yathādhammo kāretabbo.
If you do, you should be dealt with according to the rule.
Na āpattiyā appaṭikamme ukkhittakassa …pe…
You shouldn’t do the invitation ceremony with one who has been ejected for not making amends for an offense seated in the gathering
na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pavāretabbaṁ.
or with one who has been ejected for not giving up a bad view seated in the gathering.
Yo pavāreyya, yathādhammo kāretabbo.
If you do, you should be dealt with according to the rule.
Na paṇḍakassa nisinnaparisāya pavāretabbaṁ.
You shouldn’t do the invitation ceremony with a <i lang='pi' translate='no'>paṇḍaka</i> seated in the gathering.
na titthiyapakkantakassa …pe…
with one who has previously left to join the monastics of another religion,
na ubhatobyañjanakassa nisinnaparisāya pavāretabbaṁ.
or with a hermaphrodite seated in the gathering.
Na, bhikkhave, pārivāsikapavāraṇādānena pavāretabbaṁ, aññatra avuṭṭhitāya parisāya.
You shouldn’t do the invitation ceremony with a passed-on invitation that has expired, except if the gathering is still seated together.
Na ca, bhikkhave, appavāraṇāya pavāretabbaṁ, aññatra saṅghasāmaggiyā”ti.
You shouldn’t do the invitation ceremony on a non-invitation day, except to unify the Sangha.”
Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahu pavāraṇāya savarabhayaṁ ahosi.
At one time on the invitation day in a certain monastery in the Kosalan country, there was a threat from primitive tribes.
Bhikkhū nāsakkhiṁsu tevācikaṁ pavāretuṁ.
The monks were unable to do the invitation ceremony by means of three statements.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dvevācikaṁ pavāretun”ti.
“I allow you to do the invitation ceremony by means of two statements.”
Bhikkhū nāsakkhiṁsu dvevācikaṁ pavāretuṁ.
The monks were unable to do the invitation ceremony by means of two statements.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ekavācikaṁ pavāretun”ti.
“I allow you to do the invitation ceremony by means of one statement.”
Bhikkhū nāsakkhiṁsu ekavācikaṁ pavāretuṁ.
The monks were unable to do the invitation ceremony by means of one statement.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, samānavassikaṁ pavāretun”ti.
“I allow you to do the invitation ceremony in groups according to the year of seniority.”
Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya manussehi dānaṁ dentehi yebhuyyena ratti khepitā hoti.
On one occasion on the invitation day in a certain monastery, most of the night had been spent with people making offerings.
“manussehi dānaṁ dentehi yebhuyyena ratti khepitā.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati.
and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn.
Bhagavato etamatthaṁ ārocesuṁ.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya manussehi dānaṁ dentehi yebhuyyena ratti khepitā hoti.
“In such a case,
Tatra ce, bhikkhave, bhikkhūnaṁ evaṁ hoti—
‘manussehi dānaṁ dentehi yebhuyyena ratti khepitā.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
a competent and capable monk should inform the Sangha:
Manussehi dānaṁ dentehi yebhuyyena ratti khepitā.
Most of the night has been spent with people making offerings.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati.
If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn.
Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya bhikkhūhi dhammaṁ bhaṇantehi …pe…
It may happen on the invitation day that most of the night in a monastery is spent with monks giving teachings,
vinayadharehi vinayaṁ vinicchinantehi …
with experts on the Monastic Law discussing the Monastic Law,
dhammakathikehi dhammaṁ sākacchantehi …
with expounders of the Teaching discussing the Teaching,
‘bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and think, ‘If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn,’ then a competent and capable monk should inform the Sangha:
Bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā.
Most of the night has been spent with the monks arguing.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati.
If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn.
Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’”ti.
If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’”
Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṁ hoti, mahā ca megho uggato hoti.
At one time on the invitation day in a certain monastery in the Kosalan country, a large sangha of monks had gathered. Just then a storm was approaching, but they only had a small sheltered area.
“ayaṁ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissati.
and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining.
“Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṁ hoti, mahā ca megho uggato hoti.
“In such a case,
Tatra ce bhikkhūnaṁ evaṁ hoti—
‘ayaṁ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissatī’ti.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
a competent and capable monk should inform the Sangha:
Ayaṁ mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato.
This large Sangha of monks has gathered. A storm is approaching, but we only have a small sheltered area.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissati.
If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining.
Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’
Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya rājantarāyo hoti …pe…
It may happen on the invitation day in a certain monastery that there is a threat from kings,
‘ayaṁ kho brahmacariyantarāyo.
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ brahmacariyantarāyo bhavissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and think, ‘This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests,’ then a competent and capable monk should inform the Sangha:
Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ brahmacariyantarāyo bhavissati.
If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests.
Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’”ti.
If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’”
Tena kho pana samayena chabbaggiyā bhikkhū sāpattikā pavārenti.
At that time the monks from the group of six invited correction while having unconfessed offenses.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sāpattikena pavāretabbaṁ.
“You shouldn’t invite correction if you have unconfessed offenses.
Anujānāmi, bhikkhave, yo sāpattiko pavāreti, tassa okāsaṁ kārāpetvā āpattiyā codetun”ti.
If anyone invites correction with an unconfessed offense, you should get their permission and then accuse them of an offense.”
Tena kho pana samayena chabbaggiyā bhikkhū okāsaṁ kārāpiyamānā na icchanti okāsaṁ kātuṁ.
Soon afterwards, when asked for permission, the monks from the group of six refused to give it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, okāsaṁ akarontassa pavāraṇaṁ ṭhapetuṁ.
“If anyone doesn’t give their permission, you should cancel their invitation.
Tadahu pavāraṇāya cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—
On the invitation day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce:
Na tasmiṁ sammukhībhūte pavāretabban’ti.
The invitation ceremony shouldn’t be done in their presence.’
“puramhākaṁ pesalā bhikkhū pavāraṇaṁ ṭhapentī”ti—
thinking to act before the good monks canceled their invitation,
paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pavāraṇaṁ ṭhapenti, pavāritānampi pavāraṇaṁ ṭhapenti.
but having no reason for doing so—canceled the invitation of pure monks who had not committed any offenses. They also canceled the invitation of those who already had invited.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pavāraṇā ṭhapetabbā.
“When there is no reason for doing so, you shouldn’t cancel the invitation of pure monks who haven’t committed any offenses.
Na, bhikkhave, pavāritānampi pavāraṇā ṭhapetabbā.
And you shouldn’t cancel the invitation of those who already have invited.
Evaṁ kho, bhikkhave, ṭhapitā hoti pavāraṇā, evaṁ aṭṭhapitā.
And this is how the invitation is canceled and how it isn’t canceled.
Kathañca, bhikkhave, aṭṭhapitā hoti pavāraṇā?
Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṁ ṭhapeti, aṭṭhapitā hoti pavāraṇā.
If the invitation is canceled after a three-statement invitation has been spoken and concluded, then it isn’t canceled.
samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṁ ṭhapeti, aṭṭhapitā hoti pavāraṇā.
after an invitation done in groups according to the year of seniority has been spoken and concluded, then it isn’t canceled.
Evaṁ kho, bhikkhave, aṭṭhapitā hoti pavāraṇā.
Kathañca, bhikkhave, ṭhapitā hoti pavāraṇā?
Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṁ ṭhapeti, ṭhapitā hoti pavāraṇā.
If the invitation is canceled when a three-statement invitation hasn’t yet been concluded, then it’s canceled.
samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṁ ṭhapeti, ṭhapitā hoti pavāraṇā.
when an invitation done in groups according to the year of seniority hasn’t yet been concluded, then it’s canceled.
Evaṁ kho, bhikkhave, ṭhapitā hoti pavāraṇā.
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti.
It may happen on the invitation day that a monk cancels a second monk’s invitation.
‘ayaṁ kho āyasmā aparisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.
‘This venerable is impure in bodily conduct, verbal conduct, and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti.
It may happen on the invitation day that a monk cancels a second monk’s invitation.
‘ayaṁ kho āyasmā parisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.
‘This venerable is pure in bodily conduct, but impure in verbal conduct and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti.
It may happen on the invitation day that a monk cancels a second monk’s invitation.
‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.
‘This venerable is pure in bodily conduct and verbal conduct, but impure in livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti.
It may happen on the invitation day that a monk cancels a second monk’s invitation.
‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ.
‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; but he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.”
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti.
“It may happen on the invitation day that a monk cancels a second monk’s invitation.
‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, paṇḍito, byatto, paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, so evamassa vacanīyo, ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, kimhi naṁ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī’ti?
‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; he’s knowledgeable and competent, capable of answering properly when questioned,’ then they should say to him, ‘Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?’
‘sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī’ti, so evamassa vacanīyo—
‘I’m canceling it because he has failed in morality,’ ‘I’m canceling it because he has failed in conduct,’ or ‘I’m canceling it because he has failed in view,’ he should be asked,
‘jānāsi panāyasmā sīlavipattiṁ, jānāsi ācāravipattiṁ, jānāsi diṭṭhivipattin’ti?
‘Do you know what failure in morality is?’ ‘Do you know what failure in conduct is?’ or ‘Do you know what failure in view is?’
‘jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin’ti, so evamassa vacanīyo—
‘I do,’ he should be asked what they are.
‘katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī’ti?
‘cattāri pārājikāni, terasa saṅghādisesā, ayaṁ sīlavipatti;
‘The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,’
thullaccayaṁ, pācittiyaṁ, pāṭidesanīyaṁ, dukkaṭaṁ, dubbhāsitaṁ, ayaṁ ācāravipatti;
‘The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,’
micchādiṭṭhi, antaggāhikādiṭṭhi, ayaṁ diṭṭhivipattī’ti, so evamassa vacanīyo—
‘Wrong views and extreme views are failure in view,’ he should be asked,
‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī’ti?
‘Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?’
‘diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī’ti, so evamassa vacanīyo—
‘I’m canceling it because of what I’ve seen,’ ‘I’m canceling it because of what I’ve heard,’ or ‘I’m canceling it because of what I suspect,’ he should be asked,
‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapesi, kiṁ te diṭṭhaṁ, kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ, pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho,
‘Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion, an offense entailing suspension,
dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiñcāyaṁ bhikkhu karotī’ti?
or an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?’
‘na kho ahaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapemi, api ca sutena pavāraṇaṁ ṭhapemī’ti, so evamassa vacanīyo—
‘I didn’t cancel this monk’s invitation because of what I’ve seen, but because of what I’ve heard,’ he should be asked,
‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ,
‘Since you’re canceling this monk’s invitation because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it?
pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ ajjhāpannoti sutaṁ, thullaccayaṁ …pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti sutaṁ,
Did you hear that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech?
bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan’ti?
Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’
So ce evaṁ vadeyya—‘na kho ahaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapemi, api ca parisaṅkāya pavāraṇaṁ ṭhapemī’ti, so evamassa vacanīyo—
If he says, ‘I didn’t cancel this monk’s invitation because of what I’ve heard, but because of what I suspect,’ he should be asked,
‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi,
‘Since you’re canceling this monk’s invitation because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it?
pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti parisaṅkasi,
Do you suspect that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech?
bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī’ti?
Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’
‘na kho ahaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapemi, api ca ahampi na jānāmi kena panāhaṁ imassa bhikkhuno pavāraṇaṁ ṭhapemī’ti.
‘I didn’t cancel this monk’s invitation because of what I suspect. I don’t know why I canceled his invitation.’
So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṁ sabrahmacārīnaṁ cittaṁ na ārādheti, ananuvādo cudito bhikkhūti alaṁvacanāya.
If the accusing monk, when questioned, isn’t able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is improperly accused.’
So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṁ sabrahmacārīnaṁ cittaṁ ārādheti, sānuvādo cudito bhikkhūti alaṁvacanāya.
But if the accusing monk, when questioned, is able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is properly accused.’
So ce, bhikkhave, codako bhikkhu amūlakena pārājikena anuddhaṁsitaṁ paṭijānāti, saṅghādisesaṁ āropetvā saṅghena pavāretabbaṁ.
If the accusing monk admits to a groundless charge of an offense entailing expulsion, he should be charged with an offense entailing suspension. The Sangha should then do the invitation ceremony.
So ce, bhikkhave, codako bhikkhu amūlakena saṅghādisesena anuddhaṁsitaṁ paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ.
If the accusing monk admits to a groundless charge of an offense entailing suspension, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.
So ce, bhikkhave, codako, bhikkhu amūlakena thullaccayena …
If the accusing monk admits to a groundless charge of a serious offense,
dubbhāsitena anuddhaṁsitaṁ paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ.
or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.
So ce, bhikkhave, cudito bhikkhu pārājikaṁ ajjhāpannoti paṭijānāti, nāsetvā saṅghena pavāretabbaṁ.
If the accused monk admits to having committed an offense entailing expulsion, he should be expelled. The Sangha should then do the invitation ceremony.
So ce, bhikkhave, cudito bhikkhu saṅghādisesaṁ ajjhāpannoti paṭijānāti, saṅghādisesaṁ āropetvā saṅghena pavāretabbaṁ.
If the accused monk admits to having committed an offense entailing suspension, he should be charged with that offense. The Sangha should then do the invitation ceremony.
So ce, bhikkhave, cudito bhikkhu thullaccayaṁ …
If the accused monk admits to having committed a serious offense,
dubbhāsitaṁ ajjhāpannoti paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ.
or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.”
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṁ ajjhāpanno hoti.
“On the invitation day, a monk may have committed a serious offense.
Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti.
Some monks regard it as a serious offense, but others as an offense entailing suspension.
Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—
The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:
‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā.
‘This monk has made amends for the offense he has committed.
Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony.’
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṁ ajjhāpanno hoti.
On the invitation day, a monk may have committed a serious offense.
Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti …pe…
Some monks regard it as a serious offense, but others as an offense entailing confession. …
ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti …
Some monks regard it as a serious offense, but others as an offense entailing acknowledgment. …
ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti …
Some monks regard it as a serious offense, but others as an offense of wrong conduct. …
ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dubbhāsitadiṭṭhino honti.
Some monks regard it as a serious offense, but others as an offense of wrong speech.
Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—
The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:
‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā.
‘This monk has made amends for the offense he has committed.
Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony.’
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya pācittiyaṁ ajjhāpanno hoti …pe…
On the invitation day, a monk may have committed an offense entailing confession. …
Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti.
Some monks regard it as an offense of wrong speech, but others as an offense entailing suspension.
Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—
The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:
‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā.
‘This monk has made amends for the offense he has committed.
Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony.’
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya dubbhāsitaṁ ajjhāpanno hoti.
On the invitation day, a monk may have committed an offense of wrong speech.
Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū thullaccayadiṭṭhino honti …pe…
Some monks regard it as an offense of wrong speech, but others as a serious offense. …
ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti …
Some monks regard it as an offense of wrong speech, but others as an offense entailing confession. …
ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti …
Some monks regard it as an offense of wrong speech, but others as an offense entailing acknowledgment. …
ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti.
Some monks regard it as an offense of wrong speech, but others as an offense of wrong conduct.
Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—
The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say:
‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā.
‘This monk has made amends for the offense he has committed.
Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony.’”
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—
“It may happen on the invitation day that a monk announces in the midst of the Sangha:
Yadi saṅghassa pattakallaṁ, vatthuṁ ṭhapetvā saṅgho pavāreyyā’ti.
If the Sangha is ready, it should set aside the offense and then do the invitation ceremony.’
‘bhagavatā kho, āvuso, visuddhānaṁ pavāraṇā paññattā.
‘The Buddha has laid down a rule that the invitation ceremony is for monks who are pure.
Sace vatthu paññāyati, na puggalo, idāneva naṁ vadehī’ti.
If you know the offense, but not the offender, then say now who it is that you suspect.’
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—
It may happen on the invitation day that a monk announces in the midst of the Sangha:
Yadi saṅghassa pattakallaṁ, puggalaṁ ṭhapetvā saṅgho pavāreyyā’ti.
If the Sangha is ready, it should do the invitation ceremony without the offender.’
‘bhagavatā kho, āvuso, samaggānaṁ pavāraṇā paññattā.
‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly.
Sace puggalo paññāyati, na vatthu, idāneva naṁ vadehī’ti.
If you know the offender, but not the offense, then say now what it is that you suspect.’
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—
It may happen on the invitation day that a monk announces in the midst of the Sangha:
Yadi saṅghassa pattakallaṁ, vatthuñca puggalañca ṭhapetvā saṅgho pavāreyyā’ti.
If the Sangha is ready, it should set aside the offense and then do the invitation ceremony without the offender.’
‘bhagavatā kho, āvuso, visuddhānañca samaggānañca pavāraṇā paññattā.
‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly by monks who are pure.
Sace vatthu ca puggalo ca paññāyati, idāneva naṁ vadehī’ti.
If you know an offender and his offense, then say now what they are.’
Pubbe ce, bhikkhave, pavāraṇāya vatthu paññāyati, pacchā puggalo, kallaṁ vacanāya.
If the offense is known about before the invitation ceremony, but the offender only afterwards, the offender should be corrected.
Pubbe ce, bhikkhave, pavāraṇāya puggalo paññāyati, pacchā vatthu, kallaṁ vacanāya.
If the offender is known about before the invitation ceremony, but the offense only afterwards, the offender should be corrected.
Pubbe ce, bhikkhave, pavāraṇāya vatthu ca puggalo ca paññāyati, tañce katāya pavāraṇāya ukkoṭeti, ukkoṭanakaṁ pācittiyan”ti.
If both the offense and the offender are known about before the invitation ceremony, and someone reopens the case after the invitation ceremony has been done, he commits an offense entailing confession for the reopening.”
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu.
At one time in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together.
Tesaṁ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagacchiṁsu—
Other monks who were quarrelsome, argumentative, and creators of legal issues in the Sangha had entered the rains residence nearby. They said to one another,
“mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā”ti.
“At the invitation ceremony, when those monks have completed the rains residence, we’ll cancel their invitation.”
“amhākaṁ kira sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagatā—
‘mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā’ti.
“Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṁ āvāse vassaṁ upagacchanti.
“In such a case,
Tesaṁ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagacchanti—
‘mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā’ti.
Anujānāmi, bhikkhave, tehi bhikkhūhi dve tayo uposathe cātuddasike kātuṁ—
I allow those monks to do two or three observance-day ceremonies on the fourteenth day,
‘kathaṁ mayaṁ tehi bhikkhūhi paṭhamataraṁ pavāreyyāmā’ti.
with the aim of having their invitation ceremony before the other monks.
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi lahuṁ lahuṁ sannipatitvā pavāretabbaṁ, pavāretvā vattabbā—
If those quarrelsome and argumentative monks are on their way to the other monastery, the resident monks should gather quickly and do the invitation ceremony. When it has been done, they should say to the other monks,
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā asaṁvihitā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, pānīyena paripucchitabbā;
If those quarrelsome and argumentative monks arrive without prior notice, the resident monks should prepare seats and set out a foot stool, a foot scraper, and water for washing the feet. They should then go out to meet those monks, receive their bowls and robes, and ask if they want water to drink.
tesaṁ vikkhitvā nissīmaṁ gantvā pavāretabbaṁ, pavāretvā vattabbā—
Then, having distracted them, they should go outside the monastery zone and do the invitation ceremony there. When it has been done, they should say to the other monks,
No ce labhetha, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—
If not, then a resident monk who is competent and capable should inform the resident monks:
Yadāyasmantānaṁ pattakallaṁ, idāni uposathaṁ kareyyāma, pātimokkhaṁ uddiseyyāma, āgame kāḷe pavāreyyāmā’ti.
If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waning phase of the moon.’
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṁ vadeyyuṁ—
If the quarrelsome and argumentative monks say,
‘sādhāvuso, idāneva no pavārethā’ti, te evamassu vacanīyā—
‘Please do the invitation ceremony with us now,’ they should be told,
‘anissarā kho tumhe, āvuso, amhākaṁ pavāraṇāya;
‘You have no authority over our invitation ceremony.
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṁ kāḷaṁ anuvaseyyuṁ, āvāsikena, bhikkhave, bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—
If the quarrelsome and argumentative monks stay on until the new moon, then a resident monk who is competent and capable should inform the resident monks:
Yadāyasmantānaṁ pattakallaṁ, idāni uposathaṁ kareyyāma, pātimokkhaṁ uddiseyyāma, āgame juṇhe pavāreyyāmā’ti.
If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waxing phase of the moon.’
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṁ vadeyyuṁ—
If the quarrelsome and argumentative monks say,
‘sādhāvuso, idāneva no pavāreyyāthā’ti, te evamassu vacanīyā—
‘Please do the invitation ceremony with us now,’ they should be told,
‘anissarā kho tumhe, āvuso, amhākaṁ pavāraṇāya, na tāva mayaṁ pavāreyyāmā’ti.
‘You have no authority over our invitation ceremony. We won’t do the procedure for the time being.’
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā tampi juṇhaṁ anuvaseyyuṁ, tehi, bhikkhave, bhikkhūhi sabbeheva āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṁ.
If the quarrelsome and argumentative monks stay on until the next full moon, then all the monks have no choice but to do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.”
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno agilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—
“If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a healthy monk, you should tell him,
Gilāno ca ananuyogakkhamo vutto bhagavatā.
The Buddha has said that a sick monk can’t endure being questioned.
Evañce vuccamāno codeti, anādariye pācittiyaṁ.
If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect.
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno gilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—
If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a sick monk, you should tell him,
Gilāno ca ananuyogakkhamo vutto bhagavatā.
The Buddha has said that a sick monk can’t endure being questioned.
Evañce vuccamāno codeti, anādariye pācittiyaṁ.
If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect.
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno gilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—
If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a sick monk, you should tell him,
Gilāno ca ananuyogakkhamo vutto bhagavatā.
The Buddha has said that a sick monk can’t endure being questioned.
Evañce vuccamāno codeti, anādariye pācittiyaṁ.
If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect.
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno agilānassa pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetvā saṅghena pavāretabban”ti.
If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a healthy monk, you should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.”
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu.
On one occasion in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together.
Tesaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato hoti.
While living together in peace and harmony, they were experiencing deep meditation.
“amhākaṁ kho samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato.
Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ.
and thought, “If we do the invitation ceremony now, the monks might set out wandering.
“Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṁ āvāse vassaṁ upagacchanti.
“In such a case,
Tesaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato hoti.
Tatra ce bhikkhūnaṁ evaṁ hoti—
‘amhākaṁ kho samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato.
Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ.
Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāmā’ti.
Anujānāmi, bhikkhave, tehi bhikkhūhi pavāraṇāsaṅgahaṁ kātuṁ.
I allow those monks to make an agreement about the invitation ceremony.
sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato.
While living together in peace and harmony, we’re experiencing deep meditation.
Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ.
If we do the invitation ceremony now, the monks might set out wandering.
Yadi saṅghassa pattakallaṁ, saṅgho pavāraṇāsaṅgahaṁ kareyya, idāni uposathaṁ kareyya, pātimokkhaṁ uddiseyya, āgame juṇhe komudiyā cātumāsiniyā pavāreyya.
If the Sangha is ready, it should make an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.
Amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato.
While living together in peace and harmony, we’re experiencing deep meditation.
Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ.
If we do the invitation ceremony now, the monks might set out wandering.
Saṅgho pavāraṇāsaṅgahaṁ karoti, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati.
The Sangha makes an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.
Yassāyasmato khamati pavāraṇāsaṅgahassa karaṇaṁ, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati, so tuṇhassa;
Any monk who approves of making this agreement about the invitation ceremony—that we’ll now do the observance-day ceremony and recite the Monastic Code and that we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season—should remain silent.
Kato saṅghena pavāraṇāsaṅgaho, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati.
The Sangha has made an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Tehi ce, bhikkhave, bhikkhūhi kate pavāraṇāsaṅgahe aññataro bhikkhu evaṁ vadeyya—
If, when those monks have made an agreement about the invitation ceremony, a monk says,
atthi me janapade karaṇīyan’ti, so evamassa vacanīyo—
I have business there,’ they should tell him,
So ce, bhikkhave, bhikkhu pavārayamāno aññatarassa bhikkhuno pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—
If, while that monk is doing the invitation, he cancels the invitation of another monk, the other monk should tell him,
‘anissaro kho me tvaṁ, āvuso, pavāraṇāya, na tāvāhaṁ pavāressāmī’ti.
‘You have no authority over my invitation until I invite.’
Tassa ce, bhikkhave, bhikkhuno pavārayamānassa aññataro bhikkhu tassa bhikkhuno pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetabbā.
If, while that monk is doing the invitation, another monk cancels his invitation, the monks should question and examine both and deal with them according to the rule.
So ce, bhikkhave, bhikkhu janapade taṁ karaṇīyaṁ tīretvā punadeva anto komudiyā cātumāsiniyā taṁ āvāsaṁ āgacchati, tehi ce, bhikkhave, bhikkhūhi pavāriyamāne aññataro bhikkhu tassa bhikkhuno pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—
If that monk finishes his business in the country and returns to that monastery before the full-moon day of Komudī, and if, while the monks are doing the invitation ceremony, a monk cancels the invitation of the monk who has returned, the monk who has returned should tell him,
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne so bhikkhu aññatarassa bhikkhuno pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetvā saṅghena pavāretabban”ti.
If, while the monks are doing the invitation ceremony, the monk who has returned cancels the invitation of another monk, the monks should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.”