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they sat on seats?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can these foolish men, monks, while the elder monks were squatting, while inviting, sit on seats?” “This, monks, is not for the conviction of the unconvinced, nor for the increase of conviction in the convinced…” Having rebuked them, and given a Dhamma talk, he addressed the monks: “Monks, while the elder monks are squatting, while inviting, one should not sit on seats. Whoever sits, there is an offense of wrong-doing. I allow, monks, all to invite while squatting.” At that time, a certain elder, weak from old age, while waiting for everyone to invite, squatting, fainted and fell. They reported this matter to the Blessed One. “I allow, monks, in that interim, to sit down while squatting until one invites, and having invited, to sit on a seat.” The section on discomfort is finished. 121. Divisions of Invitation 212. Then it occurred to the monks: “How many invitations are there?” They reported this matter to the Blessed One. “There are these two invitations, monks: the fourteenth-day one and the fifteenth-day one. These, monks, are the two invitations.” Then it occurred to the monks: “How many invitation procedures are there?” They reported this matter to the Blessed One. “There are these four invitation procedures, monks: an invitation procedure by an unrighteous faction, an invitation procedure by a righteous consensus, an invitation procedure by a righteous faction, an invitation procedure by a righteous consensus. Among these, monks, that which is an invitation procedure by an unrighteous faction, monks, such an invitation procedure should not be done; nor have I allowed such an invitation procedure. Among these, monks, that which is an invitation procedure by a righteous consensus, monks, such a Pavāraṇā ceremony should be performed; but such a Pavāraṇā ceremony has not been permitted by me. Therein, bhikkhus, that which is a schismatic Pavāraṇā ceremony according to the Dhamma, bhikkhus, such a Pavāraṇā ceremony should not be performed; and such a Pavāraṇā ceremony has not been permitted by me. Therein, bhikkhus, that which is a harmonious Pavāraṇā ceremony according to the Dhamma, bhikkhus, such a Pavāraṇā ceremony should be performed; and such a Pavāraṇā ceremony has been permitted by me. Therefore, bhikkhus, we shall perform such a Pavāraṇā ceremony as is harmonious according to the Dhamma. Thus, bhikkhus, you should train yourselves. The Divisions of Pavāraṇā are concluded. 122. Permission for Giving Pavāraṇā 213. Then the Blessed One addressed the bhikkhus: "Assemble, bhikkhus. The Sangha will perform Pavāraṇā." When this was said, a certain bhikkhu said to the Blessed One: "There is, Venerable Sir, a bhikkhu who is ill; he has not come." I permit, bhikkhus, for an ill bhikkhu to give his Pavāraṇā. And thus, bhikkhus, it should be given: That ill bhikkhu, having approached one bhikkhu, having arranged his upper robe over one shoulder, having squatted, having raised his joined hands, should be addressed thus: "I give my Pavāraṇā, take my Pavāraṇā for me, announce my Pavāraṇā, perform Pavāraṇā on my behalf." If he makes it known by body, or makes it known by speech, or makes it known by body and speech, the Pavāraṇā is given; if he does not make it known by body, nor makes it known by speech, nor makes it known by body and speech, the Pavāraṇā is not given. If he obtains it thus, that is good. If he does not obtain it, then, bhikkhus, that ill bhikkhu should be brought into the midst of the Sangha on a bed or a chair and perform Pavāraṇā. If, bhikkhus, it occurs to the bhikkhus attending the sick: "If we move the ill bhikkhu from his place, his illness will increase, or he will die," then, bhikkhus, the ill bhikkhu should not be moved from his place. The Sangha should go there or it should be invited; but it should not be invited by a divided Sangha. If one invites, there is an offense of wrong-doing. If, bhikkhus, the one carrying the invitation, after the invitation has been given, departs right there, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there wanders away, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there dies, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself a novice, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one who has renounced the training, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one who has committed a final offense, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself insane, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself mad, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself afflicted by pain, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself suspended for not seeing an offense, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself suspended for not atoning for an offense, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself suspended for not relinquishing a wicked view, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself a eunuch, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself a thief-companion, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one who has gone over to another sect, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself an animal, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself a matricide, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself a parricide, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself a killer of an Arahant, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one who has defiled a bhikkhuni, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one who has caused a schism in the Sangha, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one who has shed the Buddha's blood, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, right there declares himself one with both sexes, the invitation should be given to another. If, bhikkhus, the one carrying the invitation, after the invitation has been given, departs on the way, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way wanders away, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way dies, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself a novice, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself one who has renounced the training, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself one who has committed a final offense, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself insane, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself mad, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself afflicted by pain, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself suspended for not seeing an offense, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself suspended for not atoning for an offense, the invitation is not brought. If, bhikkhus, the one carrying the invitation, after the invitation has been given, on the way declares himself suspended for not relinquishing a wicked view, the invitation is not brought.