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From a sāmaṇera? From a sāmaṇerī? From an upāsaka? From an upāsikā? From kings? From royal ministers? From sectarians? From sectarian disciples?” If he should say thus: “Friend, I do not set aside the invitation of this bhikkhu by hearsay, but rather I set aside the invitation due to suspicion,” he should be told thus: “Friend, that by which you set aside the invitation of this bhikkhu due to suspicion, what do you suspect? How do you suspect? When do you suspect? Where do you suspect? Do you suspect he incurred a pārājika? Do you suspect he incurred a saṅghādisesa? A thullaccaya? A pācittiya? A pāṭidesanīya? A dukkaṭa? A dubbhāsita? Do you suspect after hearing from a bhikkhu? After hearing from a bhikkhunī? After hearing from a sikkhamānā? After hearing from a sāmaṇera? After hearing from a sāmaṇerī? After hearing from an upāsaka? After hearing from an upāsikā? After hearing from kings? After hearing from royal ministers? After hearing from sectarians? After hearing from sectarian disciples?” If he should say thus: “Friend, I do not set aside the invitation of this bhikkhu due to suspicion, but I myself do not know by what I set aside the invitation of this bhikkhu.” If, bhikkhus, the accuser bhikkhu by his questioning does not satisfy the minds of discerning fellow practitioners, The accused monk is un-reproached. Enough with speaking. If, monks, the accuser monk by his accusation pleases the minds of discerning fellow monks, the accused monk is reproached. Enough with speaking. If, monks, the accuser monk admits to having falsely accused of a root-offence, having imposed a saṅghādisesa, the Saṅgha should hold the Pavāraṇā. If, monks, the accuser monk admits to having falsely accused of a saṅghādisesa, having made him act according to the Dhamma, the Saṅgha should hold the Pavāraṇā. If, monks, the accuser monk admits to having falsely accused of a grave offence, or an offence requiring expiation, or an offence requiring acknowledgement, or an offence of wrong-doing, or an offence of wrong-speech, having made him act according to the Dhamma, the Saṅgha should hold the Pavāraṇā. If, monks, the accused monk admits to having committed a root-offence, having expelled him, the Saṅgha should hold the Pavāraṇā. If, monks, the accused monk admits to having committed a saṅghādisesa, having imposed a saṅghādisesa, the Saṅgha should hold the Pavāraṇā. If, monks, the accused monk admits to having committed a grave offence, or an offence requiring expiation, or an offence requiring acknowledgement, or an offence of wrong-doing, or an offence of wrong-speech, having made him act according to the Dhamma, the Saṅgha should hold the Pavāraṇā. The setting aside of Pavāraṇā is concluded. Beginning with the case of a grave offence. Here, monks, a monk on the day of Pavāraṇā has committed a grave offence. Some monks are of the view it is a grave offence. Some monks are of the view it is a saṅghādisesa. Those monks, monks, who are of the view it is a grave offence, by them, that monk, monks, having been led aside, having been made to act according to the Dhamma, having approached the Saṅgha, should be addressed thus: "Friends, the offence that monk committed, that has been dealt with according to the Dhamma. If it is suitable for the Saṅgha, the Saṅgha should hold the Pavāraṇā." Here, monks, a monk on the day of Pavāraṇā has committed a grave offence. Some monks are of the view it is a grave offence. Some hold the view of a grave offense, some bhikkhus hold the view of a pācittiya offense... some bhikkhus hold the view of a grave offense, some bhikkhus hold the view of a pāṭidesanīya offense... some bhikkhus hold the view of a grave offense, some bhikkhus hold the view of a dukkaṭa offense... some bhikkhus hold the view of a grave offense, some bhikkhus hold the view of a dubbhāsita offense. Those bhikkhus, monks, who hold the view of a grave offense, by them, that bhikkhu, monks, having been led aside, having been made to rectify according to the Dhamma, having approached the Saṅgha, should be addressed thus: "Friends, the offense that bhikkhu committed, that has been rectified according to the Dhamma. If it is suitable for the Saṅgha, let the Saṅgha perform the Pavāraṇā." Here, monks, a bhikkhu on the day of the Pavāraṇā has committed a pācittiya offense... has committed a pāṭidesanīya offense... has committed a dukkaṭa offense... has committed a dubbhāsita offense. Some bhikkhus hold the view of a dubbhāsita offense, some bhikkhus hold the view of a saṅghādisesa offense. Those bhikkhus, monks, who hold the view of a dubbhāsita offense, by them, that bhikkhu, monks, having been led aside, having been made to rectify according to the Dhamma, having approached the Saṅgha, should be addressed thus: "Friends, the offense that bhikkhu committed, that has been rectified according to the Dhamma. If it is suitable for the Saṅgha, let the Saṅgha perform the Pavāraṇā." Here, monks, a bhikkhu on the day of the Pavāraṇā has committed a dubbhāsita offense. Some bhikkhus hold the view of a dubbhāsita offense, some bhikkhus hold the view of a grave offense... some bhikkhus hold the view of a dubbhāsita offense, some bhikkhus hold the view of a pācittiya offense... some bhikkhus hold the view of a dubbhāsita offense, some bhikkhus hold the view of a pāṭidesanīya offense... some bhikkhus hold the view of a dubbhāsita offense, some bhikkhus hold the view of a dukkaṭa offense. Those bhikkhus, monks, who hold the view of a dubbhāsita offense, by them, that bhikkhu, monks... having led that bhikkhu aside, and having made him act according to the Dhamma, he should approach the Saṅgha and say this: “Friends, the offense that bhikkhu committed has been dealt with according to the Dhamma. If it is agreeable to the Saṅgha, the Saṅgha may perform the Pavāraṇā.” The section on offenses of grave fault, etc., is finished. 143. Setting aside a matter, etc. 239. Here, bhikkhus, on the day of the Pavāraṇā, a bhikkhu might declare in the midst of the Saṅgha: “May the Saṅgha, venerable sirs, listen to me. This matter is apparent, but not the person. If it is agreeable to the Saṅgha, having set aside the matter, the Saṅgha may perform the Pavāraṇā.” He should be told this: “Friends, the Pavāraṇā for the pure has been laid down by the Blessed One. If a matter is apparent, but not the person, declare it right now.” Here, bhikkhus, on the day of the Pavāraṇā, a bhikkhu might declare in the midst of the Saṅgha: “May the Saṅgha, venerable sirs, listen to me. This person is apparent, but not the matter. If it is agreeable to the Saṅgha, having set aside the person, the Saṅgha may perform the Pavāraṇā.” He should be told this: “Friends, the Pavāraṇā for the harmonious has been laid down by the Blessed One. If a person is apparent, but not the matter, declare it right now.” Here, bhikkhus, on the day of the Pavāraṇā, a bhikkhu might declare in the midst of the Saṅgha: “May the Saṅgha, venerable sirs, listen to me. This matter and person are apparent. If it is agreeable to the Saṅgha, having set aside the matter and the person, the Saṅgha may perform the Pavāraṇā.” He should be told this: “Friends, the Pavāraṇā for the pure and the harmonious has been laid down by the Blessed One. If a matter and a person are apparent, declare it right now.” If, bhikkhus, before the Pavāraṇā, a matter is apparent, and afterwards a person, it is proper to declare it. If, bhikkhus, before the Pavāraṇā, a person is apparent, and afterwards a matter, it is proper to declare it. If, bhikkhus, before the Pavāraṇā, a matter and a person are apparent, and if, after the Pavāraṇā has been performed, it is raised sets aside, there is an offense of expiation for setting aside. The setting aside of the object, etc., is finished. 144. The Story of the Quarrelsome Monks 240. Now at that time, many monks, well-known and friendly, had entered the rains in a certain dwelling place in the Kosala country. Near them, other monks, quarrelsome, contentious, disputatious, divisive, and causing disputes in the Sangha, had entered the rains, thinking: “We will set aside the invitation (pavāraṇā) for the invitation of those monks who have completed the rains.” Those monks heard: “Indeed, near us, other monks, quarrelsome, contentious, disputatious, divisive, and causing disputes in the Sangha, have entered the rains, thinking: ‘We will set aside the invitation for the invitation of those monks who have completed the rains.’” “How should we proceed?” They reported this matter to the Blessed One. Here, monks, many monks, well-known and friendly, enter the rains in a certain dwelling place. Near them, other monks, quarrelsome, contentious, disputatious, divisive, and causing disputes in the Sangha, enter the rains, thinking: “We will set aside the invitation for the invitation of those monks who have completed the rains.” I allow, monks, that those monks should hold two or three fortnightly Uposatha ceremonies, thinking: “How can we invite (pavāreyyāma) before those monks?” If, monks, those monks, quarrelsome, contentious, disputatious, divisive, and causing disputes in the Sangha, come to that dwelling place, then, monks, the resident monks should quickly assemble and invite (pavāretabbaṃ), and having invited, they should say: “We have invited, friends; let the venerable ones do as they think fit.” If, monks, those monks, quarrelsome, contentious, disputatious, divisive, and causing disputes in the Sangha, come to that dwelling place unprepared, then, monks, the resident monks By the resident monks, a seat should be prepared. Foot water, a footstool, a foot-mat should be placed. Going forth to meet, the bowl and robe should be received. They should be asked about water. Having sent them away, going outside the boundary, the Pavāraṇā should be performed. Having performed the Pavāraṇā, they should be told: "We have performed the Pavāraṇā, friends;