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he completes the quorum. Therefore, the first group should make the invitation by motion as a group. The other (bhikkhu) should perform the purification Uposatha in their presence. If there are two in the first group, and two or one in the later group, the same rule applies. If there is one in the first group, and one also in the later group, one should invite in the presence of the other, and the other should perform the purification Uposatha. But if those who entered the Rains later are even one more than those who entered the Rains first, first the Pātimokkha should be recited, and afterwards the fewer ones should invite in their presence. But for the Pavāraṇā of the Kattika Cātumāsinī, if those who entered the Rains first have made the Great Pavāraṇā, and then those who entered later... If they are more or are equal, having set aside the Pavāraṇā motion, Pavāraṇā should be performed. After they have performed Pavāraṇā, the others should perform the Pārisuddhi Uposatha. Now, if many bhikkhus have performed Pavāraṇā at the great Pavāraṇā, and those who entered the Rains Retreat later are fewer or just one, after the Pātimokkha has been recited, that one should perform Pavāraṇā in their presence. 233.And, bhikkhus, one should not perform Pavāraṇā without Pavāraṇā, except for the unity of the Sangha; here, unity like the Kosambī unity should be understood. "Today is the Pavāraṇā of unity" - thus should the preliminary act be done here. But those who, having set aside Pavāraṇā for some small matter, become united, by them, Pavāraṇā should be performed at the Pavāraṇā itself. And by those performing the Pavāraṇā of unity, having set aside the first Pavāraṇā, it should be done from the first day of the month up to the full moon of Kattika (the fourth month); it is to be done within this period; it is not valid after or before that. Discourse on Pavāraṇā with two recitations, etc. 234.Here, when performing a two-recitation Pavāraṇā, even by one setting forth the motion, it should be said: "If it is agreeable to the Sangha, may the Sangha perform a two-recitation Pavāraṇā." For a one-recitation, "May it perform a one-recitation Pavāraṇā." And for those of the same Rains, "May it perform a same-Rains Pavāraṇā." And here, many of the same Rains may perform Pavāraṇā together. Discourse on the Setting Aside of Pavāraṇā 236.Here, regarding "spoken, uttered, not yet concluded," there are two kinds of setting aside Pavāraṇā: that for the entire Sangha and that for individuals. In the case of the entire Sangha, from the "su" of "suṇātu me bhante saṅgho... (etc.)... may the Sangha perform a three-recitation Pavāraṇā" up to the "re" (of pavāre), the Pavāraṇā is considered spoken, uttered, and not yet concluded. Within this interval, even by setting aside a single word, the Pavāraṇā is considered set aside. But when the "yya" (of pavāreyya) is reached, it is concluded. Therefore, if one sets it aside from that point onwards, even if set aside, it is not considered set aside. In the case of individual setting aside, however – "Venerable sirs, I perform Pavāraṇā to the Sangha... (etc.)... for the third time, venerable sirs, I perform Pavāraṇā to the Sangha, by what has been seen... (etc.)... seeing, in return" – from the "saṅ" (of saṅghaṃ) up to... This last 'ṭi' sound, spoken, uttered, the Pavāraṇā is not yet finished. In the meantime, even by placing one word, the Pavāraṇā is placed. But when "I will do it" is said, it is finished. Therefore, when this word "I will do it" is reached, even if placed, it is not placed. This rule applies to two-word, one-word, and same-year Pavāraṇās. For in these too, the 'ṭi' sound's end is the field for placement. 237. "Being questioned" means: being asked, "For what did you place it?" as stated later. "Having suppressed" means: having spoken words like, "Enough, monk, do not quarrel." For here, suppressing words is intended as suppression. "He admits having slandered" means: he admits thus: "This one was slandered by me with a groundless pārājika." "According to the Dhamma" means: for slandering with a Saṅghādisesa, there is a pācittiya; for others, a dukkaṭa. "Having destroyed" means: having destroyed by destroying the mark. 238. "That has been dealt with according to the Dhamma" — only saying this much, one should be told to perform Pavāraṇā. But "such and such an offense" should not be said. For this is the cause of quarrel. Story of Placing the Matter, etc. 239. Regarding "This matter is known, not the person," thieves, it is said, in a forest monastery, took fish from a pond, cooked and ate them, then left. Seeing that mischief, or seeing some mischief done by a rogue in the monastery, he thought, "This deed must have been done by a monk," and spoke thus. "Let the Saṅgha perform Pavāraṇā after placing the matter" means: "When we know that person, then we will accuse him. But now, let the Saṅgha perform Pavāraṇā." This is the meaning here. "Accuse him right now" means: "If you suspect any person because of this matter, point him out right now." This is the meaning. If he points him out, that person should be investigated, and then Pavāraṇā should be performed. If he does not point him out, "We will investigate and find out," and then Pavāraṇā should be performed. Regarding "This person is known, not the matter," here, one monk worshipped a cetiya with garlands, perfumes, and ointments... He drank a fermented drink, and a body odor appropriate to that arose in him. Referring to that odor, thinking, "This monk has such a body odor," he spoke, revealing the matter, thus: "Let the Sangha make the invitation, setting aside a person." So, let the Sangha make the invitation, setting aside that person. "Speak of him right now." Whatever person you set aside, speak of that person's fault right now. If he says, "This is his fault," that person should be purified, and the invitation should be made. If he says, "But I do not know," the invitation should be made, thinking, "We will investigate and find out." "This matter and this person are evident." In the same manner as before, seeing the place where thieves had caught, cooked, and eaten fish, and the bathing place with fragrances and so on, thinking, "This is the work of a renunciant," he spoke thus. "Speak of him right now." Speak of the person suspected by that matter right now. But both of these, having been seen, should be investigated from the time they were seen, and then the invitation should be made. "It is fit to speak." It is fit to accuse; it means it is proper to accuse. Why? Because it was not investigated before the invitation, and because it was seen and accused afterwards. "An offense of 'revocation' (pācittiya)." Indeed, these two matters, having been seen before the invitation, the monks make the invitation only after investigating them. Therefore, an offense arises for one who revokes it again. Story of the Quarrelsome Matter 240. "To make two or three fortnightly Uposathas." Here, the fourth and fifth are two. The third, however, is naturally fortnightly. Therefore, two or three fortnightly Uposathas should be made, either the third and fourth, or the third, fourth, and fifth. If they hear when the fourth has been made, the fifth should be made fortnightly. Even so, there will be two fortnightly Uposathas. Doing so, the quarrelsome ones will make this fifteenth-day invitation on the thirteenth or fourteenth. And when making the invitation in this way, leaving the novices outside the boundary, and hearing, "They are coming," they should quickly assemble and make the invitation. To show this meaning, it is said: "If, monks, they... (etc.)..." then it was said, "they should do so." "Unprepared" means without preparation, not having made preparations for coming and knowing; the meaning is, having remained unknown. "Having scattered them" means having confused them by saying, "You are tired, rest for a moment," and so on. "If they do not obtain" means if they cannot go outside this boundary; they are constantly pursued by quarrelsome novices and young monks. "In the coming full moon" refers to the full moon for which they had established the motion, "We shall invite on the coming full moon." On that coming full moon, the Komudi full moon, one must invite unwillingly, one must invite necessarily, for it is not possible to invite by transgressing it. "When those monks invite" means when they invite on the full moon in this way. Discourse on the Collection of Invitation 241. "A certain comfortable dwelling" means either a nascent tranquility or a nascent insight. "We shall be outside" means we shall be outside, unable to accomplish the practice of meditation due to not being bound to a fixed night-dwelling or day-dwelling. "All should assemble together" by this, the giving of consent is rejected. For in the case of making a schismatic Sangha harmonious, in the case of the grass-spreading pacification, and in this collection of invitation—in these three instances, it is not proper to give consent. This collection of invitation should not be given to those whose meditation subjects are released, whose tranquility and insight are well-established, and to stream-enterers and so on. But for those who have attained nascent tranquility and insight, whether all of them, or half of them, or a single individual, it must be given even for one. When the collection of invitation is given, there is a loss within the rainy season; newcomers cannot take their lodging. They should not be those whose rainy season is cut short, but to show that they can go on wandering even in between after inviting, it is said, "If those monks," and so on. The rest is clear everywhere. The commentary on the Chapter on Invitation is finished. 5. The Chapter on Leather The Story of Soṇa Koḷivisa 242. The Chapter on Leather "Sovereignty and dominion" means endowed with the state of a lord and the state of a master.