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and having made a small hut with a plank roof there, it should be entered. "Without a dwelling" – one who does not have a dwelling covered by one of the five kinds of roofs and fitted with a door, should not enter. "Monks, in a charnel hut" – a charnel hut is a hut made of stitched beds and the like; it is not permissible to enter there. But in a cemetery, having made another small hut, it is permissible to enter. "Monks, in an umbrella" – here too, having placed an umbrella on four posts, having made a covering, and having fitted a door, it is permissible to enter; this is called an umbrella hut. "In a pot" – here too, having made a hut in the manner described for an umbrella, with a large pot, it is permissible to enter. Discourse on Unlawful Agreements and so forth 205. "Such an agreement" – here, the meaning is that any other such unlawful agreement should not be made. Its characteristics are stated in the Mahāvibhaṅga. 207-8. "And in a promise, there is an offense of wrong-doing" – here, it is not only in the promise, "You will reside here for this rainy season," that there is an offense; but also in promises such as, "You will receive alms for this rainy season," "Both of us will reside here for the rainy season," "We will recite together," and so forth, there is an offense of wrong-doing for each such promise. And that is, if one's mind was pure at first, and later due to breaking the promise; but if one's mind was impure from the beginning, there is an offense of expiation for the promise, and an offense of wrong-doing for breaking the promise, so the wrong-doing is associated with the expiation. "Should not be done in a pond," and so forth – if, without having entered the rainy season, or having departed or having gone out, he spends seven days outside. And the former is not known, and there is an offense in the promise. But having undertaken the rains-residence, even if he departs for a seven-day task without letting the dawn rise, and returns within seven days, there is no offense. What then of one who stays two or three days and returns within seven days? Even in "having stayed two or three days," the breaking of the rains-residence should be understood as simply by transgressing the boundary. If there is an intention, "I will stay here," but due to inattention, he does not undertake the rains-residence, the accepted lodging is well-accepted, he is not one whose rains-residence is broken, he is indeed allowed to invite. In "for the invitation that has not yet come for seven days," it is permissible to go from the ninth day onwards. Whether it comes or not, there is no offense. The rest is clear. The commentary on the chapter on the undertaking of the rains-residence is finished. 4. The Chapter on the Invitation The Story of Uncomfortable Dwelling 209. In the chapter on the invitation – in "we would neither speak nor converse," "speaking" is the first word; "conversing" is the last word. "With a hand-gesture" means with a raising of the hand. "Animal-like cohabitation" means cohabitation like animals. For animals do not report their arisen pleasure and pain to one another, nor do they make greetings. Similarly, these did not do so. Therefore, their cohabitation is called "animal-like cohabitation." This is the method everywhere. "Monks, the vow of silence is a practice of sectarians." Such a vow, "this three-month period, one should not speak," should not be undertaken. For this is an unrighteous practice. "Mutual conformity" means the state of being agreeable to speak to each other. For when one says, "Let the venerable ones speak to me," it is possible to say something; not otherwise. "Emergence from offenses, with the Vinaya as foremost" means the state of emerging from offenses, the state of conducting oneself with the Vinaya in front. For one who says, "Let the venerable ones speak to me," will emerge from offenses, and will dwell with the Vinaya as foremost, so it is said. 210. "May the Sangha hear me, venerable sirs. Today is the invitation. Whatever It is fit for the Sangha, that the Sangha should invite (criticism), this is called a general motion; for when it is said thus, it is allowable to invite for three times, two times, and one time. It is not allowable for the same year. But when it is said, "Let him invite three times," only three times is allowable, nothing else is allowable. When it is said, "Let him invite two times," two times and three times are allowable, but one time and the same year are not allowable. But when it is said, "Let him invite one time," one time, two times, and three times are allowable, only the same year is not allowable. When it is said, "Same year," everything is allowable. 211. "They remain" means they remain seated, they do not rise. "During that interval" means during that interval; the meaning is "for that much time." Discourse on the distinctions of Pavāraṇā 212. Here, regarding the fourteenth and the fifteenth (day), for the fourteenth, "Today is the fourteenth Pavāraṇā" such a preliminary act should be done. For the fifteenth, "Today is the fifteenth Pavāraṇā." In Pavāraṇā acts, if in one monastery, with five bhikkhus dwelling, having taken away the Pavāraṇā of one, four perform Pavāraṇā by establishing a group motion, or with four or three dwelling, having taken away the Pavāraṇā of one, three or two perform Pavāraṇā by establishing a Sangha motion, all this is an unrighteous, schismatic Pavāraṇā act. But if all five persons having assembled together, perform Pavāraṇā by establishing a group motion, or four, three, or two dwelling, having assembled together, perform Pavāraṇā by establishing a Sangha motion, all this is an unrighteous, harmonious Pavāraṇā act. If among five persons, having taken away the Pavāraṇā of one, four perform Pavāraṇā by establishing a Sangha motion, or among four or three, having taken away the Pavāraṇā of one, three or two perform Pavāraṇā by establishing a group motion, all this is a righteous, schismatic Pavāraṇā act. But if all five persons having assembled together, perform Pavāraṇā by establishing a Sangha motion, or four or three having assembled together, they make their invitation, setting aside the formal motion; two invite each other; one dwelling alone makes a determination-invitation; all of this is called an invitation-act that is in accordance with the Dhamma and harmonious. Discourse on the permission to give an invitation 213. "The invitation has been given" – Here, when the invitation has been given in this way, the one who brings the invitation should approach the Saṅgha and invite thus: "Venerable sirs, Bhikkhu Tissa invites the Saṅgha regarding what has been seen, or heard, or suspected. May the Saṅgha, venerable sirs, speak out of compassion. Seeing it, he will rectify it. A second time... (as before) ... A third time, venerable sirs, Bhikkhu Tissa invites the Saṅgha... (as before) ... he will rectify it." If, however, he is an elder, it should be said, "Venerable sir, the Venerable Tissa." For in this way, it is invited by him for his sake. Regarding "one giving an invitation should also give a wish (chanda)", the giving of a wish should be understood in the manner stated in the Uposatha Khandhaka. Here too, the giving of a wish is for the purpose of other acts. Therefore, if one giving an invitation also gives a wish, with the invitation brought in the stated manner, and with that bhikkhu and the Saṅgha having invited, it is well-invited. If he only gives the invitation, but not the wish, and his invitation is announced and the Saṅgha has invited, everyone's invitation is well-made, but another act becomes invalid. If he only gives the wish, but not the invitation, the Saṅgha's invitation and other acts do not become invalid, but that bhikkhu has not invited. On the day of invitation, however, even one who has come having determined the invitation outside the boundary should give a wish; thereby the Saṅgha's invitation act does not become invalid. 218. Regarding "Today is my invitation" – If it is a fourteenth-day invitation, it should be determined thus: "Today is my fourteenth-day invitation." If it is a fifteenth-day invitation, "Today is my fifteenth-day invitation." 219. "An offense on the day of invitation," etc., is in the same manner as stated. Discourse on non-offense on the fifteenth day, etc. 222. "Should invite again" – Having performed the preliminary duties again, and having set forth the motion, starting from the senior bhikkhu of the Saṅgha... Standing, one should invite. The rest should be understood in the manner stated in the commentary on the Uposatha section. 228. As for visitors following residents, the preliminary duty should be to say: "Today is the Cātuddasī Pavāraṇā." The same rule applies to the Pannarasikā. As for residents going outside the boundary to invite, at the end of this section, this extra-canonical decision is given: If five bhikkhus have entered the Rains in the first group, and five also in the later group, after the first group has made the invitation by motion, the later group should perform the purification Uposatha in their presence. Two motions should not be made in one Uposatha hall. Even if those who entered in the later group are four, three, two, or one, the same rule applies. If there are four in the first group, and four, three, two, or one in the later group, the same rule applies. And if there are three in the first group, and three or two in the later group, the same rule applies. This is the characteristic here: If those who entered in the later group are fewer or equal in number to those who entered in the first group, they complete the quorum for a Sangha Pavāraṇā. Then the motion should be made as a Sangha Pavāraṇā. But if there are three in the first group, and one in the later group, with him, they become four. It is not permissible for four to make a Sangha motion and invite. But for a group motion,