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and unable to give the purity of consent, he should be brought to the middle of the Sangha on a bed or a chair. If it occurs to the monks attending the sick person, "If we move the sick person from his place, the illness will increase, or there will be a death," that monk should not be moved from his place; the Sangha should go there and perform the Uposatha. If there are many such sick persons, the Sangha should stand in order and make all of them within arm's reach. If they are far away, and the Sangha is not sufficient, the Uposatha should not be performed that day. However, the Uposatha should not be performed by a fragmented Sangha; if one were to do so, it is a dukkaṭa (offence of wrong-doing). If (Mahāva. eight. 149) In a monastery, when four monks dwell, having brought the purity of one, three perform the purity Uposatha. Or when three dwell, having brought the purity of one, two recite the Pātimokkha. This Uposatha act is schismatic by unrighteousness. But if all four gather and perform the purity Uposatha, or three or two recite the Pātimokkha, it is called harmonious by unrighteousness. If among four people, having brought the purity of one, three recite the Pātimokkha, or among three people, having brought the purity of one, two perform the purity Uposatha, it is called schismatic by righteousness. But if four dwelling together, all gather and recite the Pātimokkha, or three perform the purity Uposatha, or two perform the purity Uposatha with each other, it is called harmonious by righteousness. 173. In the Pavāraṇā acts (Mahāva. aṭṭha. 212), if in a monastery, when five monks dwell, having brought the Pavāraṇā of one, four perform Pavāraṇā by establishing a group motion. Or when four or three dwell, having brought the Pavāraṇā of one, three or two perform Pavāraṇā by establishing a Saṅgha motion. All this is a schismatic Pavāraṇā act by unrighteousness. But if all five people gather together and perform Pavāraṇā by establishing a group motion, or four or three or two dwelling, gather together and perform Pavāraṇā by establishing a Saṅgha motion, all this is a harmonious Pavāraṇā act by unrighteousness. If among five people, having brought the Pavāraṇā of one, four perform Pavāraṇā by establishing a Saṅgha motion, or among four or three, having brought the Pavāraṇā of one, three or two perform Pavāraṇā by establishing a group motion, all this is a schismatic Pavāraṇā act by righteousness. But if all five people gather together and perform Pavāraṇā by establishing a Saṅgha motion, or four or three gather together and establish a group motion having gone away, they invite; two invite each other; one living alone makes an invitation by resolve; all this is called an invitation ceremony that is in accordance with the Dhamma. Here, if it is the fourteenth day, "Today is my invitation, the fourteenth day," if it is the fifteenth day, "Today is my invitation, the fifteenth day," thus it should be resolved. By one giving the invitation, "I give the invitation, take my invitation, invite on my behalf," this meaning should be conveyed by body, or by speech, or by both body and speech. When the invitation has been given thus, by the one bringing the invitation, having approached the Sangha, it should be invited thus: "Venerable sirs, the bhikkhu Tissa invites the Sangha regarding what has been seen, or heard, or suspected; let the Sangha speak of it, venerable sirs, out of compassion; seeing it, he will rectify it. A second time, venerable sirs… A third time, venerable sirs, the bhikkhu Tissa invites the Sangha… he will rectify it." If, however, he is an elder, "Venerable sirs, the venerable Tissa," should be said. For thus it is invited by him on his behalf. By one giving the invitation, consent should also be given; the giving of consent should be understood in the manner stated below. Here too, the giving of consent is for the remaining ceremonies. Therefore, if one giving the invitation gives consent, when the invitation has been brought in the stated manner, and by that bhikkhu and by the Sangha, it is indeed invited. Then, if he only gives the invitation, not consent, and his invitation has been announced, and the Sangha has invited, it is well-invited for all, but another ceremony is invalid. If he only gives consent, not the invitation, the Sangha's invitation and the remaining ceremonies are not invalid, but that bhikkhu has not invited. However, on the day of the invitation, even by one who has resolved the invitation outside the boundary and then come, consent should be given, so that the Sangha's invitation ceremony is not invalid. If five bhikkhus had entered the rains retreat in the first period, and five in the latter period, having established a motion by the former, If they are prevented, the latter ones should perform the purification Uposatha with them. Two motions should not be laid down in one Uposatha hall. Even if there are four, three, two, or one of those who came later, the same rule applies. If there are four of the former, and four, three, two, or one of those who came later, the same rule applies. If there are three of the former, and three, two, or one of those who came later, the same rule applies. This is the distinguishing mark here. If those who came later are fewer or equal in number to those who came first, and they complete the quorum for the Saṅgha's Pavāraṇā, the motion should be laid down for the Saṅgha's Pavāraṇā. But if there is one of those who came later, and with him there are four of them, it is not proper to lay down a Saṅgha motion for four and perform Pavāraṇā. However, for a group motion, he completes the group, therefore, a motion should be laid down for the group, and the former ones should perform Pavāraṇā, and the other one should perform the purification Uposatha with them. If there are two of the former, and two or one of those who came later, the same rule applies. If there is one of the former and one of those who came later, one should perform Pavāraṇā with the other, and one should perform the purification Uposatha. If those who came later are more by even one than those who entered the rains-residence first, first the Pātimokkha should be recited, and then the fewer ones should perform Pavāraṇā with them. However, for the Cātumāsinī Pavāraṇā in Kattikā, if those who came later are more or equal in number to those who entered the rains-residence first and performed the Mahāpavāraṇā, a Pavāraṇā motion should be laid down and Pavāraṇā performed. After they have performed Pavāraṇā, the others should perform the purification Uposatha. If many performed Pavāraṇā at the Mahāpavāraṇā, and those who entered the rains-residence later are few or one, after the Pātimokkha has been recited, that one should perform Pavāraṇā with them. But should this Pātimokkha be recited in its entirety, or even a part of it? It is proper to recite even a part of it. For it was said by the Blessed One: "Monks, these five Pātimokkha recitations..." Having recited the introduction, the rest should be made known by hearing. This is the first recitation of the Pātimokkha. Having recited the introduction, having recited the four Pārājika rules, the rest should be made known by hearing. This is the second recitation of the Pātimokkha. Having recited the introduction, having recited the four Pārājika rules, having recited the thirteen Saṅghādisesa rules, the rest should be made known by hearing. This is the third recitation of the Pātimokkha. Having recited the introduction, having recited the four Pārājika rules, having recited the thirteen Saṅghādisesa rules, having recited the two Aniyata rules, the rest should be made known by hearing. This is the fourth recitation of the Pātimokkha. The fifth is in full detail. (Mahāva. 150) Therein (Mahāva. Commentary 150), "having recited the introduction, the rest should be made known by hearing" means: having recited this introduction: "May the Saṅgha, sirs, listen to me... (etc.)... for it is comfortable for him when it is revealed." Then, the rest should be made known by hearing thus: "Venerables, the introduction has been recited. Concerning it, I ask the Venerables: Are you pure in this? A second time I ask... (etc.)... I hold it thus. The four Pārājika rules have been heard by the Venerables... (etc.)... one should train without dispute." In this manner, the remaining four recitations of the Pātimokkha should also be understood. 174. "Monks, I allow, when there is an obstacle, the Pātimokkha to be recited in brief. Monks, when there is no obstacle, the Pātimokkha should not be recited in brief. Whoever recites it (in brief without an obstacle) incurs an offense of wrong-doing." (Mahāva. 150) By this saying, without an obstacle, the Pātimokkha should not be recited in brief. These are the obstacles: danger from kings, danger from thieves, danger from fire, danger from water, danger from humans, danger from non-humans, danger from wild animals, danger from creeping things, danger to life, danger to the holy life. Therein, if, while the monks are seated, intending to perform the Uposatha, a king arrives, this is danger from kings. If thieves arrive, this is danger from thieves. If a forest fire comes, or fire arises in the dwelling, this is danger from fire. Or if a cloud arises... A weapon, or a flood comes, this is danger from water. Many people come, this is danger from humans. A spirit seizes a monk, this is danger from non-humans. Tigers and fierce animals come, this is danger from fierce animals. Snakes and such bite a monk, this is danger from creeping things. A monk is sick, or dies, or enemies seize him wishing to kill, this is danger to life. People seize one or many monks wishing to make them fall from the holy life, this is danger to the holy life. In such dangers, the Pātimokkha should be recited briefly, or the first section should be recited. At the beginning, two, three, or four (sections).