It was a noteworthy feature in Buddhist monachism that monks were never allowed to appear in public in a state of even semi-nudity. ‘Properly clad,’ says the Sekhiyā dhammā (4), ‘must the monk itinerate.’ ‘Not nakedness,’ says the Dhamma-pada (141), ‘can purify a mortal who has not overcome desires.’ The monk’s three garments (tićīvara = tri-ćīvara) were an inner one (antara-vāsaka), another wound about the thighs (saṅghāṭī) and an upper robe (uttarāsaṅga) worn loosely and brought round over the left shoulder. This constituted an important distinction between the Buddhist monks and the Jaina and other naked ascetics whose want of decency the Buddha condemned. The Buddhist monk’s daily life probably began by meditation and by his reciting or intoning (Bhāṇa, Sarabhañña) portions of the Law, or by hearing it recited, followed perhaps by lessons in doctrine, or by discussions or by confessions. Next came itineration for food, followed by the one noon-day meal. Then came rest and further meditation and recitation, while possibly the senior monks preached to laymen. Such preaching took place especially during Vassa. In later times the daily duties included offering flowers, etc., at sacred shrines, and repeating so-called prayers, which were merely forms of words used as charms. To illustrate the immensely meritorious efficacy of constant recitation of the Law, a story is told of five hundred bats that lived in a cave where two monks daily recited the Dharma. These bats gained such merit by simply hearing the sound that when they died they were all re-born as men and ultimately as gods. Doubtless quarrels and faults of omission and commission occurred among the monks, especially during their residence together in Vassa (miscalled the Buddhist Lent). We read of six monks named Ćhabbaggiya who were constantly committing offences. Hence a day called Pavāraṇā (Pravāraṇā), ‘invitation,’ was kept at the end of Vassa, when all were invited to assemble for confession and for felicitation, if harmony had been preserved. An important part of every monk’s duties was confession on Uposatha (Upavasatha) or fast-days (miscalled the Buddhist sabbaths)—which were kept at first on two days in each month, at full and new moon (corresponding to the Darṡa and Paurṇamāsa days of Brāhmanism), and afterwards also at the intermediate days of quarter-moon. On these four Uposatha days the Pātimokkha or general confession (p. 62) was recited. The confession was by monks to each other, not by laymen to monks, though the four days were also observed by laymen, and we know that Aṡoka enjoined periodical ceremonies, and expression of sorrow for sins on the part of all his subjects. Such confession did not cause remission of sin or absolution in our sense, but only release from evil consequences by penances (p. 62).