Cv.IX.1 tells of how, when the Buddha was alive, he participated in the uposatha observance until one night when a sham bhikkhu sat in the meeting and, even when warned by the Buddha, refused to leave until Ven. MahaMoggallana had grabbed him by the arm and forcibly thrown him out. From that point onward, the uposatha was conducted entirely by the disciples.
The importance of the uposatha observance in the Buddha's eyes is shown in Mv.II.5.5. Ven. MahaKappina, staying on the outskirts of Rajagaha and having attained arahantship, reflects that whether he goes to the uposatha observance or not, he is still purified with the highest purification, and so he feels inclined not to go. The Buddha, staying nearby on Vulture Peak, reads his mind and -- disappearing from Vulture's Peak -- appears right in front of him to ask, "If you brahmans (meaning arahants) do not revere, respect, esteem, and honor the uposatha, who is there who will revere, respect, esteem, and honor it? Go to the uposatha. Do not not go. Go as well to Community transactions. Do not not go." Thus even arahants are not exempt from Community obligations in general, and the uposatha in particular.
A passage in M.108 indicates the importance of the uposatha meeting in the governance of the Community after the Buddha's parinibbana, given the fact that the Buddha never appointed a successor to take charge of the Community after he was gone. Ven. Ananda is speaking to the brahman Gopaka Moggallana after the Buddha's passing away:
"It's not the case, brahman, that we're without an arbitrator. We have an arbitrator. The Dhamma is our arbitrator... There is a training rule that has been laid down by the Blessed One -- the one who knows, the one who sees, worthy and rightly self-awakened -- a Patimokkha that has been codified. On the uposatha day, all of us who live dependent on a single township gather together in one place. Having gathered together, we invite the one to whom it falls (to recite the Patimokkha). If, while he is reciting, a bhikkhu remembers an offense or transgression, we deal with him in accordance with the Dhamma, in accordance with what has been instructed. We're not the ones who deal with that venerable one. Rather, the Dhamma is what deals with us."
Uposatha days. The term "uposatha" comes from the Vedic Sanskrit upavasatha, a day of preparation, usually involving special observances, for the Soma ritual. These preparation days were held on the days of the half-moon, full moon, and new moon -- the eighth and (depending on the precise timing of the new and full moons) fourteenth or fifteenth days of the lunar fortnight. Non-Vedic sects, prior to Buddhism, used these days for observances of their own, usually meeting to teach their Dharma. The Buddha adopted this practice, setting these days aside for bhikkhus to meet and teach the Dhamma as well. He also established a purely monastic uposatha observance, which he limited to the final day of the lunar fortnight. To enable the bhikkhus to determine the date of this observance, he relaxed the rule against their studying astrology (see Chapter 10), which in those days had not yet separated from astronomy, allowing them to learn as much astronomy as needed to calculate whether the full and new moons fell on the fourteenth or fifteenth of a particular fortnight. ("At that time people asked the bhikkhus as they were going for alms, 'Which day of the fortnight is it, sirs?' The bhikkhus said, 'We don't know.' The people were offended and annoyed and spread it about, 'These Sakyan contemplatives don't even know enough to calculate the fortnight. How will they know anything else that's worthwhile?'" -- Mv.II.18.1)
The monastic observance may be held in one of four ways, depending on the size of the Community in a particular territory: If four bhikkhus or more, they meet for a recitation of the Patimokkha; if three, they declare their mutual purity to one another; if two, they declare their purity to each other; if one, he marks the day by determining it as his uposatha. In addition to these regular observance days, the Buddha gave permission for a Community to recite the Patimokkha only on one other occasion: when harmony has been reestablished in the Community. This, the Commentary says, refers to two occasions: (1) after a major dispute in the Community has been settled (such as a schism -- see Chapter 21); or (2) after minor differences within the Community, which had caused the bhikkhus not to meet for the uposatha, have been settled. Thus there are two occasions on which the bhikkhus are allowed to meet for the uposatha: the last day of the lunar fortnight and the day for reestablishing harmony.
Location. In order to prevent confusion about where the uposatha will be held, only one building may be authorized as the uposatha hall within any given monastery. If the hall becomes unusable, the authorization may be revoked and another hall authorized. If the hall is too small for the number of bhikkhus who have gathered for the uposatha, they may sit outside around the hall as long as they are within earshot of the Patimokkha recitation. If the Community wants to, it may also authorize an area around the uposatha hall, marked with boundary markers, specifically for this purpose, but this is an optional step. (The markers are to be determined in the same way as the markers for a territory. See Chapter 13. Also, see Appendix I for the statements used in the transactions for authorizing and revoking an uposatha hall, and for authorizing an uposatha-area.)
If many monasteries share a common territory, all the bhikkhus residing in the monasteries must meet together for a common uposatha. The Canon states that this may (but does not have to) be at the monastery where the most senior bhikkhu in the territory is staying. The Commentary suggests meeting in the oldest monastery in the territory unless it is inconvenient (e.g., its uposatha hall is too small). As for the most senior bhikkhu, if the monastery where he is staying is convenient, the bhikkhus may meet there. If not, he should be invited to move to a more convenient one. If he refuses to move, the bhikkhus should take his consent and purity, and meet in a more convenient place (assuming, of course, that he cannot manage to get there himself).
If a full Community of bhikkhus is staying in a particular monastery but none of them know "the uposatha or the uposatha transaction, the Patimokkha or the recital of the Patimokkha," then the Canon enjoins the senior bhikkhu to order one of the junior bhikkhus to go to a neighboring monastery immediately to master the Patimokkha in brief (see below) or in full (for the sake of reciting it that very day, says the Commentary). If ordered in this way, and unless he is ill, the junior bhikkhu must go or else incur a dukkata. If he manages to learn the Patimokkha, either in brief or in full, well and good. If not, then all the bhikkhus should go to a monastery where the uposatha and Patimokkha are known. Otherwise they all incur dukkatas.
Harmony. As with all Community transactions, the uposatha observance must be held in harmony. Unlike ordinary transactions, however, any bhikkhu residing in the territory who does not participate in the meeting must send his purity (together with his consent, if the bhikkhus are planning to conduct other business at the meeting as well). This will be discussed under the preliminary duties, below.
The Canon deals with three special cases that can interfere with the harmony of the meeting: people seize one of the bhikkhus in the territory; resident bhikkhus arrive late to the meeting; and incoming bhikkhus arrive on the uposatha day. As these incidents are rare, and the procedures for dealing with them fairly complex, they will be discussed below in the section on special cases.
Excluded individuals. Because the act of performing uposatha together is what defines "common communion" in any given territory, the uposatha transaction is unusual among Community transactions in that only bhikkhus in good standing in the Community, and in common communion, are allowed to join in -- i.e., sit within hatthapasa of -- the assembly. (The only other Community transaction with the same requirement is the Invitation.) Anyone who recites the Patimokkha (this includes not only the reciter, but anyone who listens to the recitation) in an assembly that includes lay people, bhikkhunis, female probationers, novices, female novices, ex-bhikkhus, pandakas, or any other types of individuals absolutely forbidden from gaining full Acceptance, incurs a dukkata. There is also a dukkata for reciting the Patimokkha in an assembly that includes a bhikkhu of a separate communion, although this penalty holds only if one knows that he is of a separate communion and the differences between the communions have not been resolved. Anyone who recites the Patimokkha in an assembly that includes a suspended bhikkhu incurs a pacittiya under Pc 69.
Preliminaries. One of the duties of the senior bhikkhu in any monastery is to announce to the others that, "Today is the uposatha day." The Canon recommends that he announce this in good time (very early in the morning, says the Commentary), but allows him to announce it whenever he remembers during the day (even in the evening, the Commentary says). At an agreed-on time, the Community should meet, beginning with the most senior bhikkhu. If he doesn't come first, the Commentary states that he incurs a dukkata.
The Commentary divides the preliminary duties before the uposatha observance into two sets: pubba-karana and pubba-kicca. Both terms mean "preliminary duty," although the pubba-karana are concerned with preparing the place for the meeting, whereas the pubba-kicca are activities that should be done first when the meeting has convened.
Pubba-karana. The senior bhikkhu has the duty of supervising the other bhikkhus in sweeping the uposatha hall, preparing the seats for the bhikkhus, lighting lamps (if the meeting is held at night or in a dark place), and setting out drinking water and washing water. The senior bhikkhu may order junior bhikkhus to do these things. If, when ordered and not ill, they do not comply, they incur dukkatas. The Commentary recommends that the following bhikkhus not be ordered for any of these duties: those doing construction work, those helping with other work, Dhamma teachers, and expert chanters. Others, it says, should be ordered on a rotating roster.
Pubba-kicca. The bhikkhus, once they have met, should convey the consent and purity of any bhikkhus within the territory who have not joined the meeting. Then they should tell the season, count the number of bhikkhus, and exhort the bhikkhunis.
Conveying consent has already been discussed in Chapter 12. The rules for conveying purity are the same as those for conveying consent, with two differences: (1) The bhikkhu giving his purity says to the bhikkhu conveying it:
"Paarisuddhi.m dammi. Paarisuddhi.m me hara [haratha]. Paarisuddhi.m me aarocehi [aarocetha]. (I give purity. Convey my purity. Report my purity.)"
The Sub-commentary notes that a bhikkhu with any unconfessed offenses should first confess them before giving his purity in this way.
(2) The conveying of purity allows the assembly to conduct the uposatha observance, while the conveying of consent allows it to conduct other business. The Commentary notes that if a bhikkhu staying within the territory but not participating in the meeting sends his purity but not his consent, the assembly may perform the uposatha but may not conduct other Community transactions. If he sends his consent but not his purity, they may conduct all Community transaction except for the uposatha; he, however, incurs a dukkata for not participating in the uposatha. If he sends both his purity and his consent, they may both perform the uposatha and conduct other Community transactions. In the event that there are two bhikkhus within the territory who are too ill to give their purity/consent or even to be carried into the meeting, and they are too far apart from each other for the assembly to include them within its hatthapasa, there is no need to conduct the uposatha on that day.
The Canon contains an obscure rule stating that the uposatha should not be performed with a "leftover giving of purity" unless the gathering has not gotten up from its seats. The Commentary gives two relevant examples of what this might mean: (1) The bhikkhus have met to recite the Patimokkha, and while they wait for late arrivals, the dawn of the next day arrives. If they had planned to hold a 14th day uposatha, then they may go ahead and hold a 15th day uposatha. If they had planned to hold a 15th day uposatha, then they shouldn't hold the uposatha, as it is no longer an uposatha day. (2) The bhikkhus meet, the purity of the bhikkhus not present is conveyed, the assembled bhikkhus change their mind about meeting that day, and then change their mind again. If this last decision comes before they get up from their seats, they may go ahead with the uposatha. If not, they shouldn't perform the uposatha unless they send some of their members back to reobtain the purity of the bhikkhus not present.
The duty of telling the season is not mentioned in the Canon. The standard procedure is to state the season -- hot, rainy, or cold -- together with how many uposatha days have passed in the season and how many remain. Even in areas where there are four rather than three seasons, this is a useful way of reminding the bhikkhus of where they are in the lunar calendar so that they don't lose track of such dates as the beginning of the Rains-residence or the ending of kathina privileges.
The Canon does mention counting the bhikkhus in the assembly, allowing either that names be called or counting-slips be taken.
The procedures for exhorting the bhikkhunis are discussed in Chapter 23. As the discussion there makes clear, this is a duty preliminary to the Patimokkha only in the sense that the bhikkhu who will exhort the bhikkhunis is chosen or authorized before the Patimokkha is recited. The actual exhortation takes place later, at a time and place that the exhorter announces to the bhikkhunis.
Confession. Because a bhikkhu with an unconfessed offense is not allowed to listen to the Patimokkha, the tradition has developed that bhikkhus confess their confessable offenses immediately prior to the meeting. The procedures for doing so, and for dealing with the situation in which all the bhikkhus present have fallen into the same offense, are discussed in Volume One, Appendix VII.
If, prior to listening to the Patimokkha, a bhikkhu has doubt about an offense, he may say so to one of his fellow bhikkhus, promising that when his doubts are cleared up, and it turns out to be an actual offense, he will make amends. He may then listen to the Patimokkha.
If, while listening to the Patimokkha, a bhikkhu either recollects an unconfessed offense or has doubt about one, he should inform a neighboring bhikkhu. He may then continue listening to the Patimokkha. The Commentary adds that if the neighboring bhikkhu is unfriendly, one may simply tell oneself, "When I leave here, I'll make amends for the offense."
If Bhikkhu X knows that Bhikkhu Y has an unconfessed offense, he may accuse him of the offense prior to the Patimokkha or, during the motion, may cancel Y's right to listen to the Patimokkha. As this is a rare event, and the rules surrounding the procedure are complex, they will be discussed below in the section on special cases.
Reciting the Patimokkha. An assembly of four or more bhikkhus observes the uposatha by listening to a recitation of the Patimokkha. The recitation is the duty of the senior bhikkhu or of any junior bhikkhu he invites. A junior bhikkhu who recites the Patimokkha uninvited incurs a dukkata.
The transaction statement for the recitation is a motion that the reciter states immediately prior to reciting the Patimokkha itself. While reciting, the reciter must strive to the best of his ability to make himself heard. If he intentionally tries not to make himself heard, the penalty is a dukkata.
Normally, the Patimokkha should be recited in full: one nidana followed by eight uddesas (one for each category of the rules). However, if any of ten obstructions arise while it is being recited, the remainder of the recitation may be given in brief. If the obstructions arise before the recitation, the Commentary says, the recitation should simply be delayed.
The ten obstructions (with explanations from the Commentary in brackets) are:
(1) a king obstruction [C: a king arrives],
(2) a thief obstruction [C: thieves come],
(3) a fire obstruction [C: a forest fire approaches from outside the monastery, or a fire breaks out in the monastery (at present, in a village or city monastery, a fire approaching from nearby buildings would also qualify)],
(4) a water obstruction [C: heavy rain, a flood],
(5) a human being obstruction [C: large numbers of people come],
(6) a non-human being obstruction [C: a spirit possesses one of the bhikkhus],
(7) a beast obstruction [C: a fierce beast, such as a tiger, comes],
(8) a serpent obstruction [C: a poisonous animal bites a bhikkhu],
(9) a life obstruction [C: a bhikkhu falls ill or dies; hostile people come with the intent of killing or grabbing hold of a bhikkhu],
(10) a celibacy obstruction [C: people catch hold of one or more bhikkhus with intent of making them fall from celibacy].
According to the Commentary, if any of these obstructions occurs while one is chanting a particular uddesa, one should cut off in mid-section, announce the uddesa as "heard," and then announce the remaining uddesas as "heard." The Sub-commentary adds that this allowance does not apply to the nidana, which must always be recited in full.
The Canon, however, allows five ways of reciting the Patimokkha:
(1) Having recited the nidana, one may announce the remainder as "heard."
(2) Having recited the nidana and the four parajikas, one may announce the remainder as "heard."
(3) Having recited the nidana, the four parajikas, and the thirteen sanghadisesas, one may announce the remainder as "heard."
(4) Having recited the nidana, the four parajikas, the thirteen sanghadisesas, and the two aniyatas, one may announce the remainder as "heard."
(5) In full detail.
This does not give any allowance for breaking off in the middle of any uddesa beginning with the nissaggiya pacittiya rules.
The Canon does not specify how an uddesa is to be announced as "heard." The Commentary recommends the following formula for each "heard" section, replacing "cattaaro paaraajikaa" with the appropriate name and number of the relevant rules in each case:
Sutaa kho panaayasmantehi (cattaaro paaraajikaa) dhammaa ...
One then ends with the usual conclusion: Ettakantassa bhagavato ... avivaadamaanehi sikkhitabba.m.
The Vinaya Mukha, however, points out that this formula does not follow natural Pali syntax. It recommends instead (giving the example of breaking off in the middle of the sa"nghaadisesa section):
Uddi.t.tha.m kho aayasmanto nidaanam, uddi.t.thaa cattaaro paaraajikaa dhammaa, sutaa terasa sa"nghaadisesaa dhammaa ... sutaa sattaadhikara.na-samathaa dhammaa. Ettakantassa ... sikkhitabba.m.
Mutual purity. In an assembly of only three bhikkhus, the Paa.timokkha may not be recited. Instead, the bhikkhus must declare their mutual purity. To do this, they meet in the uposatha hall, and one of the bhikkhus gives the motion:
Su.nantu me bhante [aavuso] aayasmantaa, ajjuposatho pa.n.naraso [caatuddaso], yadaayasmantaana.m pattakalla.m, maya.m aññamañña.m paarisuddhi uposatha.m kareyyaama.
This means: "May the venerable ones listen to me, sirs [friends]. Today is the uposatha of the fifteenth [fourteenth]. If the venerable ones are ready, we should perform our uposatha of mutual purity."
Then the most senior bhikkhu, with his robe arranged over one shoulder, gets into the kneeling position and, with hands raised in añjali, says three times:
Paarisuddho aha.m aavuso. Paarisuddhoti ma.m dhaaretha.
This means: "I, friends, am pure. Remember me as pure."
Then in descending order of seniority, the other two bhikkhus follow suit, the only difference being that each says (also three times):
Paarisuddho aha.m bhante. Paarisuddhoti ma.m dhaaretha.
This changes the "friends" to the more respectful "sirs."
Purity. If there are only two bhikkhus in the assembly, they simply declare their purity to each other, without a motion. The more senior bhikkhu, with his robe arranged over one shoulder, gets into the kneeling position and, with hands raised in añjali, says three times:
Paarisuddho aha.m aavuso. Paarisuddhoti ma.m dhaarehi.
This means: "I, friend, am pure. Remember me as pure."
The junior bhikkhu follows suit, with the difference that he says (again, three times):
Paarisuddho aha.m bhante. Paarisuddhoti ma.m dhaaretha.
This changes the "friends" to the more respectful "sirs."
Purity. If there are only two bhikkhus in the assembly, they simply declare their purity to each other, without a motion. The more senior bhikkhu, with his robe arranged over one shoulder, gets into the kneeling position and, with hands raised in añjali, says three times:
Parisuddho aham avuso. Parisuddhoti mam dharehi.
This means: "I, friend, am pure. Remember me as pure."
The junior bhikkhu follows suit, with the difference that he says (again, three times):
Parisuddho aham bhante. Parisuddhoti mam dharetha.
This changes the "friend" to "sir," and the verb ending to the more respectful plural form.
Determination. If there is only one bhikkhu, he should go to the place where the bhikkhus normally meet for the uposatha -- the uposatha hall, a pavilion, or the root of a tree -- should set out drinking water and washing water, should prepare a seat and light a lamp, and then sit down. If other bhikkhus happen to arrive, he should perform the uposatha with them. If not, he should make the following determination:
Ajja me uposatho (Today is my uposatha).
If he does not do this, he incurs a dukkata. The Commentary notes that one may also add the word pannaraso (the fifteenth) or catuddaso (the fourteenth), as appropriate, to the end of the determination, but this is optional.
Borderline quorums. The Canon states that if there are four bhikkhus in the territory, the Patimokkha is not to be recited by three after the purity of one has been conveyed. The Commentary adds that the three should not perform a mutual purity uposatha. This leaves only one option: all four must gather -- if necessary, in the dwelling of the bhikkhu who was planning to send his purity -- and recite the Patimokkha. Similarly, if there are two or three bhikkhus in the territory, all must attend the uposatha meeting; none of them may have their purity conveyed.
Traveling. On an uposatha day, bhikkhus are forbidden to travel to a place where there are no bhikkhus or where there are only bhikkhus of a separate communion. This is to prevent them from avoiding a more difficult form of the uposatha -- e.g., reciting the Patimokkha -- in favor of an easier one. They are allowed, however, to go to such places if there are obstructions in the place where they currently are -- according to the Commentary, this is a reference to the ten obstructions listed above. The Canon also states that one may go from one monastery to another if the bhikkhus in the second monastery are of the same communion and one knows that one can arrive there within the day.
The Commentary states that the prohibitions against traveling do not apply after the uposatha observance has been held. However, if one is living alone in the forest and goes to a village for alms on the uposatha day, one should go straight back to one's residence. If one stops off at another residence, one shouldn't leave until one has performed the uposatha with the bhikkhus there.
Special cases: harmony. As mentioned above, the Canon discusses three special cases that have a bearing on the harmony of an uposatha meeting: what to do when a bhikkhu is seized in the territory, when resident bhikkhus arrive late, and when incoming, non-resident bhikkhus arrive on the uposatha day. These cases will be discussed here.
When a bhikkhu is seized. If relatives, kings (government officials), criminals, people of abandoned life (dhutta), or opponents of the bhikkhus happen to seize a bhikkhu in the territory on the uposatha day, bhikkhus should ask them to release him at least long enough to participate in the uposatha. If they do, well and good. If not, the bhikkhus should ask them to release him long enough to give his purity. If they do, well and good. If not, the bhikkhus should ask them to take him outside the territory while the Community performs its uposatha. If they do, well and good. If not, the Community may not meet in that territory for that uposatha day.
When resident bhikkhus arrive late. If bhikkhus have assembled for the Patimokkha, not knowing that there are other bhikkhus who are residents in the territory who have not yet arrived, and they begin the recitation only to have the others arrive while the recitation is in progress, then if the late-arriving group is larger than the initial group, the Patimokkha should be begun again from the beginning. If the late-arriving group is the same size or smaller than the initial group, then what has been recited is well recited and all that needs to be recited to the full assembly is the remainder of the text.
If the late-arriving bhikkhus come after the Patimokkha has been finished, then -- regardless of whether the initial assembly has disbanded -- if the late-arriving group is larger than the initial assembly, the bhikkhus should all hear the Patimokkha again. If the late-arriving group is the same size or smaller than the initial group, then the late-arriving group should declare its purity in the presence of the initial group. In none of these cases is there any offense.
If the bhikkhus who have assembled know that there are other resident bhikkhus who have not yet arrived, or if they are in doubt about the fact, but go ahead and recite the Patimokkha anyway, then -- regardless of whether they realize that what they are doing is wrong -- the resident bhikkhus all incur dukkatas. If they go ahead and recite the Patimokkha because they are aiming at schism, they all incur thullaccayas.
When non-resident bhikkhus arrive on the uposatha day, if it so happens that the resident bhikkhus and incoming bhikkhus calculate different dates for uposatha, then the proper course of action depends on whether one side sees the date calculated by the other as (1) the fourteenth or fifteenth of the fortnight or (2) as the first day of the next fortnight. In the first case, if the incoming group is larger than the resident group, the latter should accommodate themselves to the former; if not, the former should accommodate themselves to the latter. In the second case, if the resident group sees the date calculated by the incoming group as the first, then if they are smaller, they should either accommodate the incoming group or go outside the territory while the incoming group holds its own uposatha. If they are equal in number or larger than the incoming group, the incoming group should go outside the territory to hold its own uposatha. If, on the other hand, the incoming group sees the date calculated by the resident group as the first, then if they are equal in number or smaller than the resident group, they may either meet with the resident group or go outside the territory while the resident group meets. If they are larger, then the resident group should hold its own uposatha outside the territory.
If, on the uposatha day, incoming bhikkhus detect signs of resident bhikkhus (or vice versa), they are duty bound to search for them. If they don't, and go ahead and hold their own uposatha, they incur a dukkata. If they search but don't find them, there is no offense in their holding their own uposatha. If they find them but go ahead and hold their own uposatha anyway, they incur a dukkata. If they do so in order to create a schism, the penalty is a thullaccaya.
When incoming bhikkhus find resident bhikkhus of a separate communion but assume that they are of the same communion, then there is no offense in their performing the uposatha together. If they find out that the residents are of a separate communion and, without resolving their differences (see Chapter 21), they perform the uposatha together, both sides incur dukkatas. If, without resolving their differences, they hold separate uposathas, there is no offense.
When incoming bhikkhus find resident bhikkhus of the same communion but assume that they are of separate communions, then if they perform the uposatha together they incur dukkatas. If they resolve their apparent differences but go ahead and perform separate uposathas, they all incur dukkatas. If they resolve their differences and perform the uposatha together, there is no offense.
When incoming bhikkhus are of the same communion as the resident ones and encounter them while they are reciting the Patimokkha or after they have finished the recitation, then the same protocol is in effect as in the cases of the late-coming bhikkhus mentioned above. In other words, if the incoming group arrives while the recitation is in progress, then if the incoming group is larger than the initial group, the Patimokkha should be recited again from the beginning. If the incoming group is the same size or smaller than the initial group, then what has been recited is well recited and all that needs to be recited is the remainder of the text.
When incoming bhikkhus come after the Patimokkha has been finished, then -- regardless of whether the initial assembly has disbanded -- if the incoming group is larger than the initial assembly, the bhikkhus should all hear the Patimokkha again. If the incoming group is the same size or smaller than the initial group, then the incoming group should declare its purity in the presence of the initial group.
Special cases: accusations. If, when the Community has met for the uposatha, Bhikkhu X suspects Bhikkhu Y of having an unconfessed offense, he may bring up the issue before the Patimokkha is recited. The usual pattern is first to make a formal motion, authorizing oneself or another bhikkhu to ask a question about the Vinaya in the assembly. Similarly, the bhikkhu answering the question must be authorized through a formal motion, made by himself or another bhikkhu. Before asking and answering the question, both the asker and the answerer should look over the assembly and assess the individuals present. Only if they sense no danger in speaking openly should they go ahead with their question. (In the origin story for this rule, some group-of-six bhikkhus took umbrage at the issue being discussed and threatened the other bhikkhus with harm.)
The motion to authorize oneself to ask questions about the Vinaya is:
Su.naatu me bhante sa"ngho. Yadi sa"nghassa pattakalla.m aha.m itthannaama.m vinaya.m puccheyya.m.
Venerable sirs, may the Community listen to me. If the Community is ready, I would ask so-and-so about the Vinaya.
The motion to authorize another person to ask questions about the Vinaya is:
Su.naatu me bhante sa"ngho. Yadi sa"nghassa pattakalla.m itthannaamo itthannaama.m vinaya.m puccheyya.
Venerable sirs, may the Community listen to me. If the Community is ready, so-and-so would ask so-and-so about the Vinaya.
The motion to authorize oneself to answer the questions is:
Su.naatu me bhante sa"ngho. Yadi sa"nghassa pattakalla.m aha.m itthannaamena vinaya.m pu.t.tho vissajjeyya.m.
Venerable sirs, may the Community listen to me. If the Community is ready, I -- asked about the Vinaya by so-and-so -- would answer.
The motion to authorize another person to answer the questions is:
Su.naatu me bhante sa"ngho. Yadi sa"nghassa pattakalla.m itthannaamo itthannaamena vinaya.m pu.t.tho vissajjeyya.
Venerable sirs, may the Community listen to me. If the Community is ready, so-and-so -- asked about the Vinaya by so-and-so -- would answer.
The purpose of asking and answering questions about the Vinaya in this context is fourfold: (1) The bhikkhu planning to make the accusation has a chance to make sure that his accusation is well-informed; (2) the rules in question can be discussed impartially, for no one as yet has been accused; (3) each bhikkhu is alerted to the fact that an accusation is in the air, has the chance to reflect on whether he has infringed the rules in question, and can make amends before an accusation is made; (4) the entire Community becomes equally well-informed about the rules in question and can deal knowledgeably with the case. For instance, if the accused bhikkhu has actually broken a rule, admits to the act, but refuses to see it as an offense or to make amends, the Community is in a good position legitimately to suspend him from the Community at large.
After the Vinaya discussion has been brought to a conclusion, and Bhikkhu X still feels that Y has an unconfessed offense, he may either ask Y's leave to make an accusation before the Patimokkha begins, or -- during the motion at the beginning of the recitation -- cancel Y's right to listen to the Patimokkha. In either case, this requires the Community to look into the question of Y's guilt.
The procedures for asking leave, making an accusation, and settling the issue are discussed in Volume One, Chapter 11. The procedure for canceling the Patimokkha is discussed in the next section.
Special cases: canceling the Patimokkha. To cancel the Patimokkha for another bhikkhu, one must speak up during the motion at the beginning of the recitation and make a formal motion:
Su.naatu me bhante sa"ngho. [Itthannaamo puggalo] saapattiko. Tassa paa.timokkha.m .thaapemi. Na tasmi.m sammukhii-bhuute paa.timokkha.m uddi-sitabba.m.
This means: "May the Community listen to me, venerable sirs. [The individual named so-and-so] has an offense. I cancel his Patimokkha (or: I put the Patimokkha aside for him). The Patimokkha is not to be recited in his presence."
If, without grounds, one cancels the Patimokkha for another bhikkhu, one incurs a dukkata. The Canon contains long, extremely redundant lists of requirements that must be met for the cancellation of a bhikkhu's Patimokkha to be valid. Eliminating redundancies, the requirements come down any one of the following:
(1) One has grounds for suspecting that the bhikkhu has committed a parajika offense, and the discussion of the relevant offense has been brought to a conclusion.(2) One has grounds for suspecting that the "bhikkhu" has disavowed the training, and the discussion of what it means to disavow the training has been brought to a conclusion.
(3) The bhikkhu has not gone along with a Community transaction that was in accordance with the Dhamma and harmonious. According to the Commentary, this means that he didn't come to the meeting, didn't give his consent, or he raised an objection to spoil the transaction. Simply in doing this, it says, he incurs a dukkata and his Patimokkha is to be canceled.
(4) The bhikkhu has raised an objection to a Community transaction that was in accordance with the Dhamma and harmonious. (This, the Commentary says, means that he insists that the transaction should be done again; in so doing he incurs a pacittiya (under Pc 63) and his Patimokkha is to be canceled.) Furthermore, the discussion of what it means to raise objections to a Community transaction that was in accordance with the Dhamma and harmonious has been brought to a conclusion.
(5) The bhikkhu is seen, heard, or suspected to have committed an offense, ranging from a sanghadisesa down to a dukkata or dubbhasita.
(6) The bhikkhu is seen, heard, or suspected to have fallen away in terms of view (holding a view of eternalism, annihilationism, or any view that would qualify for suspension; see Pc 68). This would be grounds not only for canceling his Patimokkha, but also -- if true -- for suspending him from the entire Community.
Once the Patimokkha has been canceled for Bhikkhu Y, an accusation may be brought against him, and the Community must settle the issue. If the meeting is interrupted because of any of the ten obstructions listed above, one may bring up the matter again later, either there or in another Community in Y's presence, to have the matter investigated and settled. As long as the matter hasn't been settled, one may continue canceling the Patimokkha for Y again until it is.
"I allow you, bhikkhus, to gather on the fourteenth, fifteenth, and eighth day of the half-month." -- Mv.II.1.4
"I allow you, bhikkhus, having gathered on the fourteenth, fifteenth, and eighth day of the half-month, to speak Dhamma." -- Mv.II.2.4
"I allow that the Patimokkha be recited." -- Mv.II.3.2
"The Patimokkha should not be recited daily. Whoever should recite it daily: an offense of wrong doing. I allow that the Patimokkha be recited on the uposatha day." -- Mv.II.4.1
"The Patimokkha should not be recited three times in the half-month. Whoever should recite it three times in the half-month: an offense of wrong doing. I allow that the Patimokkha be recited once during the half-month, on the fourteenth or fifteenth day." -- Mv.II.4.2
"I allow that the calculation of the half-month be learned." -- Mv.II.18.1 "I allow that the calculation of the half-month be learned by all." -- Mv.II.18.2
"And the uposatha should not be performed on a non-uposatha day unless it is for harmony in the Community." -- Mv.II.36.4
"The Patimokkha should not be recited by grouping, each with his own grouping. I allow for an uposatha transaction for all together." -- Mv.II.5.1
"I allow that the extent of 'all together' be as far as one residence (monastery)." -- Mv.II.5.2
"The Patimokkha should not be recited anywhere on the premises without appointing a place. Whoever should do so: an offense of wrong doing. I allow that the uposatha be held after having authorized an uposatha hall as the Community desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, or a cell." -- Mv.II.8.1
Transaction statement -- Mv.II.8.2
"Two uposatha halls should not be authorized in a single residence (monastery). Whoever should do so: an offense of wrong doing. I allow that the uposatha be held in one place, the other having been revoked." -- Mv.II.8.3
Transaction statement for revoking -- Mv.II.8.4
When sitting on a place, regardless of whether it has been authorized, where one hears the Patimokkha, one's uposatha has been done." -- Mv.II.9.1
Transaction statement for authorizing an uposatha area (in front of/around a small uposatha hall) (§) -- Mv.II.9.2
"There is the case where many residences have a common territory. All having been gathered by the bhikkhus in a single place, the uposatha may be held. Or having gathered where the eldest bhikkhu is staying, the uposatha may be held there. But the uposatha should not be held by a faction of the Community. Whoever should do so: an offense of wrong doing." -- Mv.II.11
Is the permission for residences permissible?
What is the permission for residences?
"It is permissible for various residences sharing the same territory to carry out separate uposathas."
That is not permissible.
Where is it objected to?
In Rajagaha, in the Uposatha-samyutta (Mv.II.11 (§)).
What offense is committed?
A dukkata for overstepping the discipline. -- Cv.XII.2.8
"There is the case where many bhikkhus -- inexperienced, incompetent -- are staying in a certain residence on the uposatha day. They do not know the uposatha or the uposatha transaction, the Patimokkha or the recital of the Patimokkha ... One bhikkhu should be sent by the bhikkhus to a neighboring residence immediately: 'Go, friend. Having mastered the Patimokkha in brief or in detail, come back.' -- Mv.II.17.3-5 "I allow the senior bhikkhu to order a junior bhikkhu" ... "One who is not ill and has been ordered by a senior bhikkhu should not not go. Whoever does not go: an offense of wrong doing." -- Mv.II.17.6 "There is the case where many bhikkhus -- inexperienced, incompetent -- are staying in a certain residence on the uposatha day. They do not know the uposatha or the uposatha transaction, the Patimokkha or the recital of the Patimokkha ... One bhikkhu should be sent by the bhikkhus to a neighboring residence immediately: 'Go, friend. Having mastered the Patimokkha in brief or in detail, come back.' If he manages it, well and good. If not, then all the bhikkhus should go to a residence where they know the uposatha or the uposatha transaction, the Patimokkha or the recital of the Patimokkha. If they do not go: an offense of wrong doing." -- Mv.II.21.3
"The Patimokkha should not be recited in a gathering including lay people. Whoever should recite it: an offense of wrong doing." -- Mv.II.16.8
"The Patimokkha should not be recited with a bhikkhuni ... a female probationer ... a novice ... a female novice ... one who has disavowed the training ... one who has committed an extreme (parajika) offense seated in the gathering. Whoever should recite it: an offense of wrong doing." -- Mv.II.36.1
"The Patimokkha should not be recited with one who has been suspended for not seeing an offense ... for not making amends for an offense ... for not giving up a wrong view seated in the gathering. Whoever should recite it is to be dealt with according to the rule (Pc 69)." -- Mv.II.36.2
"The Patimokkha should not be recited with a pandaka ... a person in communion through theft ... a bhikkhu who has gone over to another sect ... an animal ... a matricide ... a patricide ... a murderer of an arahant ... a molester of a bhikkhuni ... a schismatic ... a shedder of (a Tathagata's) blood ... a hermaphrodite seated in the gathering. Whoever should recite it: an offense of wrong doing." -- Mv.II.36.3
"I allow that it be announced, 'Today is the uposatha day'" ... "I allow that the senior bhikkhu announce it in good time" ... "I allow that it be announced at the time of the meal" ... "I allow that it be announced at whatever time he remembers it." -- Mv.II.19
"I allow that on the uposatha day (the bhikkhus) be gathered beginning with the elder bhikkhus (§)." -- Mv.II.10
Pubba-karana
"I allow that the uposatha hall be swept." -- Mv.II.20.1 "I allow the senior bhikkhu to order a junior bhikkhu" ... "One who is not ill and has been ordered by a senior bhikkhu should not not sweep. Whoever does not sweep: an offense of wrong doing." -- Mv.II.20.2
"I allow that seats be prepared in the uposatha hall." "I allow the senior bhikkhu to order a junior bhikkhu" ... "One who is not ill and has been ordered by a senior bhikkhu should not not prepare a seat. Whoever does not prepare a seat: an offense of wrong doing." -- Mv.II.20.3
"I allow that a light be made in the uposatha hall." "I allow the senior bhikkhu to order a junior bhikkhu" ... "One who is not ill and has been ordered by a senior bhikkhu should not not light a light. Whoever does not light a light: an offense of wrong doing." -- Mv.II.20.4
"I allow that drinking water and washing water be set out." -- Mv.II.20.5 "I allow the senior bhikkhu to order a junior bhikkhu" ... "One who is not ill and has been ordered by a senior bhikkhu should not not set out drinking water and washing water. Whoever does not set it out: an offense of wrong doing." -- Mv.II.20.6
Pubba-kicca
"I allow that an ill bhikkhu give his purity (§)." -- Mv.II.22.1
How purity is given, what to do if an ill bhikkhu is too ill to give his purity, what to do if he is too ill to move. "Not even then should the uposatha transaction be performed by a faction of the Community. If it should perform it: an offense of wrong doing." -- Mv.II.22.2
When purity has to be re-given (if the conveyor of purity goes away then and there, if he disrobes, if he is discovered to be a novice, to have disavowed the training, to have committed an extreme offense, to be insane, to be possessed, to be delirious with pain, to be suspended for not seeing an offense, to be suspended for not making amends for an offense, to be suspended for not giving up a wrong view, to be a pandaka, to be one living in communion by theft, to have gone over to another sect, to be an animal, a matricide, a patricide, the murderer of an arahant, the seducer of a bhikkhuni, a schismatic, a shedder of a Tathagata's blood, or a hermaphrodite). -- Mv.II.22.3
When purity counts as conveyed and not conveyed: "If the conveyor of purity, having been given (another bhikkhu's) purity, on arriving in the Community intentionally does not announce it, the purity is conveyed but the conveyor of purity incurs an offense of wrong doing." -- Mv.II.22.4
"I allow on the uposatha day, when purity is given, that consent be given as well, when the Community has something to be done (§)." -- Mv.II.23.3
"The uposatha should not be performed with a leftover giving of purity (§) unless the gathering has not gotten up from its seats." -- Mv.II.36.4
"I allow that the bhikkhus be counted." -- Mv.II.18.3 "I allow that on the uposatha day names be counted (roll call be taken (§)) or that tickets be taken." -- Mv.II.18.4
"The Patimokkha should not be heard by a bhikkhu with an offense." -- Cv.IX.2
Procedure for confessing an offense -- Mv.II.27.1
Procedures to follow when a bhikkhu has doubts about an offense on an uposatha day -- Mv.II.27.2
Procedures to follow when a bhikkhu remembers an offense or becomes doubtful about an offense while the Patimokkha is being recited -- Mv.II.27.4-5
"An offense committed in common should not be confessed. Whoever should confess it: an offense of wrong doing" ... "An offense committed in common should not be acknowledged. Whoever should acknowledge it: an offense of wrong doing." -- Mv.II.27.3
Procedures to follow when the Community has an offense in common -- Mv.II.27.6-15 (See BMC1, Appendix VII.)
"I allow that the Patimokkha be recited when there are four." -- Mv.II.26.1
"The Patimokkha should not be recited in the midst of the Community by one who is uninvited. Whoever should recite it: an offense of wrong doing. I allow that the Patimokkha be the responsibility of the senior bhikkhu." -- Mv.II.16.9
"I allow that the Patimokkha be discharged by anyone there who is an experienced, competent bhikkhu." -- Mv.II.17.2
Motion -- Mv.II.3.3
"One reciting the Patimokkha should not intentionally not make himself be heard (§). Whoever should do so: an offense of wrong doing." -- Mv.II.16.6 "I allow that one reciting the Patimokkha make an effort -- 'How may I make myself be heard?' For one making an effort: no offense." -- Mv.II.16.7
Five ways of reciting the Patimokkha:
1) Having recited the nidana, the rest may be announced as 'heard.'
2) Having recited the nidana, having recited the four parajikas, the rest may be announced as 'heard.'
3) Having recited the nidana, having recited the four parajikas, having recited the thirteen sanghadisesas, the rest may be announced as 'heard.'
4) Having recited the nidana, having recited the four parajikas, having recited the thirteen sanghadisesas, having recited the two aniyatas, the rest may be announced as 'heard.'
5) In full detail. -- Mv.II.15.1
"The Patimokkha is not to be recited in brief. Whoever should recite it in brief: an offense of wrong doing." -- Mv.II.15.2
"I allow that, when there is an obstruction, the Patimokkha be recited in brief." -- Mv.II.15.3
"When there is no obstruction, the Patimokkha is not to be recited in brief. Whoever should recite it in brief: an offense of wrong doing. I allow that, when there is an obstruction, the Patimokkha be recited in brief. These are the obstructions there: a king obstruction, a thief obstruction, a fire obstruction, a water obstruction, a human being obstruction, a non-human being obstruction, a beast obstruction, a serpent obstruction, a life obstruction, a celibacy obstruction. I allow, when there are obstructions of this sort, that the Patimokkha be recited in brief." -- Mv.II.15.4
"I allow that an observance of mutual purity be performed when there are three." Procedure. -- Mv.II.26.2
"I allow that an observance of purity be performed when there are two." Procedure. -- Mv.II.26.5
"There is the case where a bhikkhu is staying alone in a residence when the uposatha day comes. Having swept the place where the bhikkhus gather -- an attendance hall, a pavilion, or the root of a tree -- having set out drinking water and washing water, having made seats ready, having lit a light, he should sit down. If other bhikkhus arrive, the uposatha should be performed together with them. If not, it should be determined: 'Today is my uposatha.' If it is not determined: an offense of wrong doing." -- Mv.II.26.9
"Where four bhikkhus are staying, the Patimokkha is not to be recited by three after having brought the purity of one. If they should recite it: an offense of wrong doing. Where three bhikkhus are staying, the observance of purity is not to be performed by two after having brought the purity of one. If they should perform it: an offense of wrong doing. Where two bhikkhus are staying, (the observance) is not to be determined by one after having brought the purity of the other. If he should determine it: an offense of wrong doing." -- Mv.II.26.10
"On an uposatha day, one should not go from a residence with bhikkhus to a residence without bhikkhus ... to a non-residence without bhikkhus ... to a residence or non-residence without bhikkhus, unless going with a Community, unless there are obstructions." -- Mv.II.35.1
"One should not go from a non-residence with bhikkhus ..." -- Mv.II.35.2
"One should not go from a residence or non-residence with bhikkhus ..." -- Mv.II.35.3
"One should not go from a residence with no bhikkhus to a residence with no bhikkhus ... (all permutations)" -- Mv.II.35.3
"One should not go from a residence with bhikkhus to a residence with bhikkhus belonging to a separate communion, unless going with a Community, unless there are obstructions ... (all permutations)" -- Mv.II.35.4
"On an uposatha day, one may go from a residence with bhikkhus ... to a non-residence ... to either a residence or a non-residence ... from a non-residence ... etc., to another residence with bhikkhus belonging to the same communion and one knows, 'I can arrive within the day.'" -- Mv.II.35.5
"There is the case where relatives seize a bhikkhu on an uposatha day. They should be addressed by the bhikkhus, 'Please, sirs, will you release this bhikkhu for a moment while he performs the uposatha?' If this can be managed, well and good. If not, the relatives should be addressed by the bhikkhus, 'Please, sirs, will you release this bhikkhu for a moment to one side while he gives his purity?' If this can be managed, well and good. If not, the relatives should be addressed by the bhikkhus, 'Please, sirs, will you take this bhikkhu outside the territory while the Community performs the uposatha?' If this can be managed, well and good. If not, then not even then should a transaction be performed by a faction of the Community. If it should perform it: an offense of wrong doing." -- Mv.II.24.1-2
Bhikkhu are seized by kings ... criminals ... men of abandoned life (dhutta) ... opponents of the bhikkhus -- Mv.II.24.3
What to do when other resident bhikkhus unexpectedly arrive while the Patimokkha is being recited -- Mv.II.28
When other resident bhikkhus are expected but initial bhikkhus go ahead and recite the Patimokkha anyway: an offense of wrong doing -- Mv.II.29
When resident bhikkhus are in doubt about what to do but go ahead and recite the Patimokkha anyway: wrong doing -- Mv.II.30
When resident bhikkhus expect others but think it's all right to go ahead and recite the Patimokkha anyway: an offense of wrong doing -- Mv.II.31
When resident bhikkhus expect others and are aiming at schism and so go ahead and recite the Patimokkha anyway: a grave offense -- Mv.II.32
Resident bhikkhus and incoming bhikkhus calculate different dates for the uposatha -- Mv.II.34.1-4
"There is the case where incoming bhikkhus see signs of resident bhikkhus, and on seeing them become doubtful: 'Are there resident bhikkhus or not?' Being doubtful, they do not search for them. Not searching, they perform the uposatha: an offense of wrong doing.
"Being doubtful, they search for them. Searching for them, they do not see them. Not seeing them, they perform the uposatha: no offense.
"Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the uposatha together with them: no offense.
"Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the uposatha separately: an offense of wrong doing.
"Being doubtful, they search for them. Searching for them, they see them. Seeing them, thinking 'They are lost. They are destroyed. What use are they? (§)' they perform the uposatha separately, aiming at schism: a grave offense." -- Mv.II.34.5-6
Incoming bhikkhus hear signs of resident bhikkhus -- Mv.II.34.7
Resident bhikkhus see signs of incoming bhikkhus -- Mv.II.34.8
Resident bhikkhus hear signs of incoming bhikkhus -- Mv.II.34.9
"There is the case where incoming bhikkhus see resident bhikkhus of a separate communion. They get the idea that they are of the same communion. Having gotten the idea that they are of the same communion, they don't ask. Not having asked, they perform the uposatha together: no offense.
"They ask. Having asked, they don't resolve their differences (§). Not resolving their differences, they perform the uposatha together: an offense of wrong doing.
"They ask. Having asked, they don't resolve their differences. Not resolving their differences, they perform the uposatha separately: no offense." -- Mv.II.34.10
"There is the case where incoming bhikkhus see resident bhikkhus of the same communion. They get the idea that they are of a separate communion. Having gotten the idea that they are of a separate communion, they don't ask. Not having asked, they perform the uposatha together: an offense of wrong doing.
"They ask. Having asked, they resolve their differences. Resolving their differences, they perform the uposatha separately: an offense of wrong doing.
"They ask. Having asked, they resolve their differences. Resolving their differences, they perform the uposatha together: no offense." -- Mv.II.34.11
"There is the case where resident bhikkhus see incoming bhikkhus of a separate communion. They get the idea that they are of the same communion ... " -- Mv.II.34.12
"There is the case where resident bhikkhus see incoming bhikkhus of the same communion. They get the idea that they are of a separate communion ... " -- Mv.II.34.13
"Vinaya is not to be asked about in the midst of the Community by anyone who is unauthorized. I allow that Vinaya be asked about in the midst of the Community by one who has been authorized (by oneself or by another)." -- Mv.II.15.6
"I allow that Vinaya be asked about in the midst of the Community by one who has been authorized after having looked over the assembly and having assessed the individuals." -- Mv.II.15.8
"Vinaya (questioning) is not to be answered in the midst of the Community by anyone who is unauthorized. I allow that Vinaya (questioning) be answered in the midst of the Community by one who has been authorized (by oneself or by another)." -- Mv.II.15.9
"I allow that Vinaya (questioning) be answered in the midst of the Community by one who has been authorized after having looked over the assembly and having assessed the individuals." -- Mv.II.15.11
Accusing of an offense/giving leave -- Mv.II.16.1-3
Five questions to ask when one wants to take on an issue oneself (involve oneself in an issue -- attadanam -- according to the Commentary, atta here is both "self" and "taken up."):
"Is it the right time or not?"
"Is it something that has actually happened (factual), or not?"
"Is it connected with the goal or not?"
"Will I get bhikkhus of like views as associates on my side based on the Dhamma and Vinaya, or not?"
"Will there be from this source strife, quarrel, dispute, contention, a split in the Community, a crack in the Community, altercation in the Community, differences in the Community, or not?" -- Cv.IX.4
Five questions to ask when one wants to accuse another:
1) "Am I pure in my bodily conduct, endowed with pure bodily conduct, flawless and without fault? Is this quality found in me or not?" (Otherwise, there will be those who will say to him: "Please, sir, train yourself in what pertains to the body.")
2) "Am I pure in my verbal conduct, endowed with pure verbal conduct, flawless and without fault? Is this quality found in me or not?" (Otherwise, there will be those who will say to him: "Please, sir, train yourself in what pertains to speech.")
3) "Have I established an attitude of good will, free of hatred, toward my fellows in the holy life? Is this quality found in me or not?" (Otherwise, there will be those who will say to him: "Please, sir, establish an attitude of good will toward your fellows in the holy life.")
4) "Have I heard much, retained what I have heard, stored what I have heard? Those teachings that are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning and expression -- proclaim the holy life that is utterly complete, surpassingly pure: have I listened to them often, retained, discussed, accumulated, examined them with my mind, and well-penetrated them in terms of my views, or not?" (Otherwise, there will be those who will say to him: "Please, sir, master what has been handed down.")
5) "Have both Patimokkhas, in detail, been properly handed down to me, properly explicated; properly 'revolved' (in terms of the 'wheels'); properly judged, clause by clause, letter by letter?" (Otherwise, there will be those who will say to him: "Please, sir, master the Vinaya.") -- Cv.IX.5.1
Five qualities to establish in oneself before accusing:
"I will speak at the right time, not at the wrong time." [C: "the right time" = one on one; "the wrong time" = e.g., in the midst of the Community, in the midst of a group, in the lottery sala, in the dining hall, on an alms path, when supporters are giving an invitation to request requisites.]
"I will say what is factual, not what is not factual."
"I will speak gently, and not harshly."
"I will say what is connected with the goal (or: the matter at hand), not what is unconnected to the goal (the matter at hand)."
"I will speak with an attitude of good will, and not with inner aversion." -- Cv.IX.5.2
If one does not follow these considerations, one will have need for remorse for having accused not in accordance with the Dhamma, and the accused will have no need for remorse. -- Cv.IX.5.3-4
If one does follow these considerations, one will have no need for remorse for having accused not in accordance with the Dhamma, whereas the accused will have need for remorse. -- Cv.IX.5.5-6
Five qualities to attend to inwardly when making an accusation: compassion, seeking (the other's) welfare, sympathy, removal of offenses, a yearning (preference) for the Vinaya. -- Cv.IX.5.7
Two qualities to remain established in when being accused: the truth and not being provoked. -- Cv.IX.5.7
"The Patimokkha should not be listened to by a bhikkhu with an offense. Whoever should listen to it (when with an offense): an offense of wrong doing. I allow that when (a bhikkhu) with an offense listens to the Patimokkha that his Patimokkha be canceled (or: that the Patimokkha be canceled for him)." Procedure and transaction statement (motion). (The note in BD is mistaken here.) -- Cv.IX.2
"The Patimokkha is not to be canceled without grounds, without reason, for bhikkhus who are pure and without offense. Whoever should cancel it: an offense of wrong doing." -- Cv.IX.3.1
Lists of cancellations of the Patimokkha that are and are not in accordance with the Dhamma. When eliminating redundancies, the following lists remain:
"Which seven cancellations of the Patimokkha are not in accordance with the Dhamma? The Patimokkha is canceled on an unfounded (charge of a) parajika. The Patimokkha is canceled on an unfounded (charge of a) sanghadisesa. The Patimokkha is canceled on an unfounded (charge of a) thullaccaya. The Patimokkha is canceled on an unfounded (charge of a) pacittiya. The Patimokkha is canceled on an unfounded (charge of a) patidesaniya. The Patimokkha is canceled on an unfounded (charge of a) dukkata. The Patimokkha is canceled on an unfounded (charge of a) dubbhasita. These are seven cancellations of the Patimokkha that are not in accordance with the Dhamma.
"Which seven cancellations of the Patimokkha are in accordance with the Dhamma? The Patimokkha is canceled on a founded (charge of a) parajika. The Patimokkha is canceled on a founded (charge of a) sanghadisesa. The Patimokkha is canceled on a founded (charge of a) thullaccaya. The Patimokkha is canceled on a founded (charge of a) pacittiya. The Patimokkha is canceled on a founded (charge of a) patidesaniya. The Patimokkha is canceled on a founded (charge of a) dukkata. The Patimokkha is canceled on a founded (charge of a) dubbhasita. These are seven cancellations of the Patimokkha that are in accordance with the Dhamma.
"Which eight cancellations of the Patimokkha are not in accordance with the Dhamma? The Patimokkha is canceled on an unfounded (charge of) falling away in terms of virtue that has not been done. The Patimokkha is canceled on an unfounded (charge of) falling away in terms of virtue that has been done (by someone else). The Patimokkha is canceled on an unfounded (charge of) falling away in terms of behavior that has not been done. The Patimokkha is canceled on an unfounded (charge of) falling away in terms of behavior that has been done (by someone else). The Patimokkha is canceled on an unfounded (charge of) falling away in terms of view that has not been done. The Patimokkha is canceled on an unfounded (charge of) falling away in terms of view that has been done (by someone else). The Patimokkha is canceled on an unfounded (charge of) falling away in terms of livelihood that has not been done. The Patimokkha is canceled on an unfounded (charge of) falling away in terms of livelihood that has been done (by someone else). These are eight cancellations of the Patimokkha that are not in accordance with the Dhamma.
"Which eight cancellations of the Patimokkha are in accordance with the Dhamma? The Patimokkha is canceled on a founded (charge of) falling away in terms of virtue that has not (in fact) been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of virtue that has been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of behavior that has not (in fact) been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of behavior that has been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of view that has not (in fact) been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of view that has been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of livelihood that has not (in fact) been done. The Patimokkha is canceled on a founded (charge of) falling away in terms of livelihood that has been done. These are eight cancellations of the Patimokkha that are in accordance with the Dhamma.
"Which ten cancellations of the Patimokkha are not in accordance with the Dhamma?
1) One who has committed a parajika is not sitting in that assembly.
2) Discussion of parajika offenses has not been brought to a
conclusion.
3) One who has disavowed the training is not sitting in that assembly.
4) Discussion of the disavowal of the training has not been brought to a conclusion.
5) He has gone along with (a transaction that is) in accordance with the Dhamma and harmonious.
6) He has not raised an objection to (a transaction that is) in accordance with the Dhamma and harmonious.
7) Discussion of raising objections to (a transaction that is) in accordance with the Dhamma and harmonious has not been brought to a conclusion.
8) He is not seen, heard, or suspected to have fallen away in terms of virtue.
9) He is not seen, heard, or suspected to have fallen away in terms of behavior.
10) He is not seen, heard, or suspected to have fallen away in terms of view.
These are ten cancellations of the Patimokkha that are not in accordance with the Dhamma.
"Which ten cancellations of the Patimokkha are in accordance with the Dhamma?
1) One who has committed a parajika is sitting in that assembly.
2) Discussion of parajika offenses has been brought to a conclusion.
3) One who has disavowed the training is sitting in that assembly.
4) Discussion of the disavowal of the training has been brought to a conclusion.
5) He has not gone along with (a transaction that is) in accordance with the Dhamma and harmonious.
6) He has raised an objection to (a transaction that is) in accordance with the Dhamma and harmonious.
7) Discussion of raising objections to (a transaction that is) in accordance with the Dhamma and harmonious has been brought to a conclusion.
8) He is seen, heard, or suspected to have fallen away in terms of virtue (according to Mv.IV.16.12, this means any of the four parajika or a thirteen sanghadisesa offenses).
9) He is seen, heard, or suspected to have fallen away in terms of behavior (according to Mv.IV.16.12, this means a thullaccaya, a pacittiya, a patidesaniya, a dukkata, or a dubbhasita offense).
10) He is seen, heard, or suspected to have fallen away in terms of view (holding a view of eternalism or annihilationism).
These are ten cancellations of the Patimokkha that are in accordance with the Dhamma." -- Cv.IX.3.3
An explanation of the above: For example, "one who has committed a parajika is sitting in that assembly" --
Bhikkhu X either sees Bhikkhu Y acting in a way that looks like a parajika; or someone else tells him that Y has committed a parajika; or Y himself tells him that he (Y) has committed a parajika. If X so desires, he may announce this fact in the midst of the assembly and suspend the Patimokkha for Y. If for any of the ten obstructions the meeting is interrupted, then X may bring up the matter again, either there or in another Community in Y's presence, to have the matter investigated. If he doesn't succeed in having it investigated, he may cancel the Patimokkha for Y again. -- Cv.IX.3.4
Similarly for the rest of the ten reasons given above -- Cv.IX.3.5-9