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and he be made to have no communion with the Saṅgha, that one should be silent. To whom it is not agreeable, that one should speak. It is overturned." The bowl of Vaḍḍha the Licchavi is overturned by the Saṅgha, he has no communion with the Saṅgha. It is agreeable to the Saṅgha. Therefore, it is silent. Thus I hold this. Monks, the bowl of a lay follower endowed with eight qualities should be righted. He does not strive for the loss of the bhikkhus, he does not strive for the harm of the bhikkhus... he does not speak ill of the Saṅgha. Monks, I allow the bowl of a lay follower endowed with these eight qualities to be righted. And thus, monks, it should be righted. Monks, that Vaḍḍha the Licchavi, having approached the Saṅgha, having arranged his upper robe over one shoulder, having bowed at the feet of the bhikkhus, having squatted, having raised his joined hands, should be spoken to thus: "Venerable sirs, my bowl was overturned by the Saṅgha, I have no communion with the Saṅgha. Venerable sirs, I conduct myself properly, I humble myself, I follow the rule, I ask the Saṅgha to right my bowl." He should be asked a second time. He should be asked a third time. A competent and able bhikkhu should inform the Saṅgha: "May the Saṅgha, venerable sirs, listen to me. The bowl of Vaḍḍha the Licchavi was overturned by the Saṅgha, he has no communion with the Saṅgha. He conducts himself properly, he humbles himself, he follows the rule, he asks the Saṅgha to right his bowl. If it is agreeable to the Saṅgha, the Saṅgha should right the bowl of Vaḍḍha the Licchavi, and grant him communion with the Saṅgha. This is the motion. "May the Saṅgha, venerable sirs, listen to me. The bowl of Vaḍḍha the Licchavi was overturned by the Saṅgha, he has no communion with the Saṅgha. He conducts himself properly, he humbles himself, he follows the rule, he asks the Saṅgha to right his bowl. The Saṅgha rights the bowl of Vaḍḍha the Licchavi, and grants him communion with the Saṅgha. Whosoever of the venerable ones agrees to the righting of Vaḍḍha the Licchavi's bowl and granting him communion with the Saṅgha, let him be silent. Whosoever does not agree, let him speak. "The bowl of Vaḍḍha the Licchavi has been righted by the Saṅgha, he has communion with the Saṅgha." no, it is not fitting for the Saṅgha, therefore, be silent, thus I hold this to be so. Here (Cūḷavagga Commentary 265), it is proper to perform the act of overturning the bowl for one endowed with even one of the eight factors; it is proper to overturn it within the sīmā or having gone outside the sīmā into rivers and so forth. When the bowl is thus overturned, no offering should be accepted in his house, and a message should be sent to other monasteries, "Do not accept alms in the house of so-and-so." At the time of restoring the bowl, having made him request it up to three times, and having made him move out of arm's reach, he should be restored by a ñatti-dutiya kamma. The appointment should be understood by way of these appointments: appointment of the sīmā, appointment for not being separated from the three robes, appointment for the mat, appointment for the distributor of food, the assigner of lodging, the treasurer, the receiver of robes, the divider of robes, the divider of gruel, the divider of snacks, the divider of fruits, the dispenser of trifles, the receiver of cloaks, the receiver of bowls, the sender of āramikas, the sender of novices. Giving should be understood by way of the giving of kathina robes and the giving of robes for the deceased. Removal should be understood by way of the removal of the kathina. Teaching should be understood by way of the teaching of hut-site and monastery-site. As for the three ñattis mentioned in the act of covering with grass, the ñatti that includes all, and one ñatti for each side, and then the two ñatti-dutiya kammavācās, one for each side, the characteristic of the act should be understood by their means. Thus, the ñatti-dutiya kamma goes to these seven instances. 258. In the divisions of ñatti-catuttha kamma, expulsion should be understood by way of the seven acts such as the act of admonition. Restoration should be understood by way of the appeasement of those same acts. Appointment should be understood by way of the appointment of the instructress of bhikkhunīs. Giving should be understood by way of the giving of parivāsa and the giving of mānatta. Punishment should be understood by way of the act of pulling back to the beginning. The follower of the suspended, the eight up to three times, Ariṭṭha, and Caṇḍakāḷī, these are the ones up to three times, of these eleven sa Admonition should be understood by way of proper speaking. The characteristic of an act should be understood by way of the ordination act and the reinstatement act. Thus, a four-part formal act goes to these seven points. In this way, acts and the failures of acts, and the determination of the Sangha members performing those acts, and the going to different points of acts free from failure, should be understood. Thus, in the Summary of Vinaya Decisions beyond the Pāli. The Discourse on the Decision of Acts and Non-Acts is concluded. Matrix of Miscellaneous Sections Group meal, succession, Not asking for a rag-robe; Uninterrupted improvisation, And incomplete dedication. Three years, long seat, Description of attending the sick; Not looking at self-fall, Plastering with stone-dust. Wrong view, cow's hoof, Lawful protection, urination, etc.; Bathing, rubbing, eunuchs, etc., Long hair, mirrors, etc. Dancing, cutting limbs, magical power, Bowl, all rag-robes; Water-strainer, and naked, Flowers, scent, sprinkling. Single bowl for food, Cloth strip, foot-rubbing; Fan, umbrella, nails, etc., Body-binding, lower robe. Removing phlegm, tooth-stick, Climbing trees, offering consent; Worldly philosophy, throwing, Garlic, to be eaten. Not to be saluted, cotton mattress, Pillow, armchair, etc.; High seat, large seat, Improper place for robes. Gift of faith, upper garment, Deposit, surgical operations, etc.; Bathed, tenth part, Provisions, great country; Benefits, thus the matrix. 34. Discourse on Miscellaneous Decisions 1. Now, the discourse on miscellaneous matters should also be understood. The group meal, which is said to be a pācittiya offense "in a group meal, except at the proper time" (Pāci. 217), arises in two ways (Pāci. Aṭṭha. 217-218): either by request or by invitation. How does it arise by request? Four bhikkhus, standing together or sitting together, seeing a lay follower, might request, "Give food to all four of us," or seeing them individually, "Give to me, give to me," and having thus requested, either together or separately, they go together or separately, even having taken food, they may eat together or separately. If they take it together, it is a group meal, an offense for all. The taking itself is the measure here. Thus, it arises from a request. How does it arise from invitation? Four monks approach, and (the inviter says): "Venerables, I invite you with rice; please take my rice, desire it, look at it, accept it, wait for it," or by any such synonym, or other language, taking the name of the five kinds of food, he invites. Thus, invited together, according to a specified time, for today or tomorrow, they go together, take together, eat together; it is a group meal, an offense for all. Invited together, they go together or separately, take together, eat together or separately; it is an offense. Invited together, they go together or separately, take separately, eat together or separately; there is no offense. Having gone to four precincts or monasteries, (and are) invited separately, or even if they are in one place, one (invited) by the son, one by the father, thus invited separately, they may go together or separately, they may eat together or separately. If they take it together, it is a group meal, an offense for all. Thus, it arises from invitation. Therefore, if someone, wishing to offer a meal to the Sangha, is sent to invite, and coming to the monastery, does not say, "Venerables, tomorrow please take alms at our house," but says, "Please take food," or "Please take a Sangha meal," or "May the Sangha take food," the food-distributor should be wise. Those invited should be freed from the group meal offense, and those on alms-round from the breaking of their ascetic practice. How? First, it should be said: "Tomorrow is not possible, lay follower." (He says) "The day after tomorrow, venerable?" (It is said) "Even the day after tomorrow is not possible." Thus, having carried it on for even half a month, it should be said again: "What did you say?" If again, (he says) ' "Take the Sangha's meal!" he says. Then, "Lay follower, first make this flower allowable, this grass," thus distracting him, again he should be asked, "What did you say?" If again he says the same, "Friend, you will not get alms-round monks or elder theras, you will get novices," he should be told. "But, Venerable Sir, in such and such a village, they fed the venerable ones, why do I not get them?" when this is said, "They know how to invite, you do not know." "How did they invite, Venerable Sir?" They said thus: "Venerable Sirs, take alms from us." If he also says the same, it is acceptable. If again he says, "Take the meal!" "Now, friend, you will not get many monks, you will get only three, friend," he should be told. "But, Venerable Sir, in such and such a village, they fed the entire Sangha of monks, why do I not get them?" "You do not know how to invite." "How did they invite, Venerable Sir?" They said thus: "Venerable Sirs, take alms from us." If he also says, "Take alms!" it is acceptable. If again he says, "Just the meal!" then he should be told: "Go, we have no need of your meal, this is our regular alms-resort, we will go on alms-round here." Having said, "Go, Venerable Sirs," they ask the one who came, "Well, did you get monks?"