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on the fourteenth or fifteenth, based on what he has seen, what he has heard, or his suspicion, in the presence of that person, in the midst of the Sangha, he should declare: May the Sangha, venerable sirs, listen to me. The training has been renounced by so-and-so. I suspend his Pātimokkha. The Pātimokkha should not be recited in his presence. This is a lawful suspension of the Pātimokkha. 391. When the Pātimokkha of a monk has been suspended, the assembly rises due to one of the ten obstacles – an obstacle of the king, or... an obstacle to the holy life. If a monk, monks, wishes, in that dwelling or in another dwelling, in the presence of that person, in the midst of the Sangha, he should declare: May the Sangha, venerable sirs, listen to me. The matter of the renunciation of training by so-and-so is incomplete. That matter is undecided. If it is agreeable to the Sangha, the Sangha should decide that matter. If it is obtained thus... Then, this is skillful. If he does not obtain it, on that Uposatha day, whether the fourteenth or the fifteenth, with that person present, it should be declared in the midst of the Saṅgha: "May the Saṅgha, venerable sirs, listen to me. The declaration of renunciation of the training by such-and-such a person is unfinished, that matter is undecided. I suspend his Pātimokkha; the Pātimokkha should not be recited in his presence." This is a righteous suspension of the Pātimokkha. 392. "How does one not enter into righteous concord? Here, monks, a monk, by those modes, by those signs, by those indications, by which there is not entering into righteous concord, by those modes, by those signs, by those indications, sees a monk not entering into righteous concord. Indeed, a monk does not see a monk not entering into righteous concord, but another monk informs that monk: 'Such-and-such a monk, friend, does not enter into righteous concord.' Indeed, a monk does not see a monk not entering into righteous concord, nor does another monk inform that monk: 'Such-and-such a monk, friend, does not enter into righteous concord,' but that very monk informs that monk: 'I, friend, do not enter into righteous concord.' If a monk, monks, wishing, by what he has seen, by what he has heard, by that suspicion, on that Uposatha day, whether the fourteenth or the fifteenth, with that person present, should declare in the midst of the Saṅgha: "May the Saṅgha, venerable sirs, listen to me. Such-and-such a person does not enter into righteous concord; I suspend his Pātimokkha; the Pātimokkha should not be recited in his presence." This is a righteous suspension of the Pātimokkha. 393. "How does one re-enter righteous concord? Here, monks, a monk, by those modes, by those signs, by those indications, by which there is re-entering into righteous concord, by those modes, by those signs, by those indications, a monk One sees one taking up a righteous concord. Indeed, a bhikkhu does not see a bhikkhu taking up a righteous concord, but another bhikkhu informs a bhikkhu: ‘Venerable sir, so-and-so bhikkhu is taking up a righteous concord.’ Indeed, a bhikkhu does not see a bhikkhu taking up a righteous concord, nor does another bhikkhu inform a bhikkhu: ‘Venerable sir, so-and-so bhikkhu is taking up a righteous concord,’ but that very bhikkhu informs a bhikkhu: ‘Venerable sir, I am taking up a righteous concord.’ If a bhikkhu, monks, wishes, by what he has seen, by what he has heard, by that suspicion, on that Uposatha day, on the fourteenth or fifteenth, with that person present, he should declare in the midst of the Saṅgha: ‘May the Saṅgha, venerable sirs, listen to me. So-and-so person is taking up a righteous concord, I suspend his Pātimokkha, the Pātimokkha should not be recited in his presence’ – this is a righteous suspension of the Pātimokkha. 394. When a bhikkhu’s Pātimokkha is suspended, the assembly disperses due to one of the ten obstacles – due to an obstacle from the king… or due to an obstacle to the holy life. If a bhikkhu, monks, wishes, in that dwelling or in another dwelling, with that person present, he should declare in the midst of the Saṅgha: ‘May the Saṅgha, venerable sirs, listen to me. The matter of so-and-so person taking up a righteous concord is incomplete, that matter is undecided. If it is suitable for the Saṅgha, the Saṅgha should decide that matter.’ ‘If this is obtained, that is good. If it is not obtained, on that Uposatha day, on the fourteenth or fifteenth, with that person present, it should be declared in the midst of the Saṅgha: ‘May the Saṅgha, venerable sirs, listen to me. The matter of so-and-so person taking up a righteous concord is incomplete, that matter is undecided. I suspend his Pātimokkha... I suspend it, the Pātimokkha should not be recited in his presence – this is a righteous suspension of the Pātimokkha. 395. How is one suspected of a lapse in virtue, seen or heard? Here, monks, a monk sees another monk suspected of a lapse in virtue, seen or heard, by those aspects, by those signs, by those indications by which he is suspected of a lapse in virtue, seen or heard. Or a monk does not see another monk suspected of a lapse in virtue, seen or heard, but another monk informs him: ‘Friend, so-and-so monk is suspected of a lapse in virtue, seen or heard.’ Or a monk does not see another monk suspected of a lapse in virtue, seen or heard, nor does another monk inform him: ‘Friend, so-and-so monk is suspected of a lapse in virtue, seen or heard,’ but that very monk informs him: ‘Friend, I am suspected of a lapse in virtue, seen or heard.’ Monks, if a monk wishes, on that Uposatha day, the fourteenth or fifteenth, because of what was seen, what was heard, or that suspicion, in the presence of that person, in the midst of the Saṅgha, he should declare: May the Saṅgha, venerable sirs, listen to me. So-and-so person is suspected of a lapse in virtue, seen or heard. I suspend the Pātimokkha for him; the Pātimokkha should not be recited in his presence – this is a righteous suspension of the Pātimokkha. 396. How is one suspected of a lapse in conduct, seen or heard? Here, monks, a monk sees another monk suspected of a lapse in conduct, seen or heard, by those aspects, by those signs, by those indications by which he is suspected of a lapse in conduct, seen or heard. Or a monk does not see another monk suspected of a lapse in conduct, seen or heard, but another b A bhikkhu informs another bhikkhu: “Friend, such-and-such a bhikkhu is suspected of misconduct due to what was seen or heard.” But the bhikkhu does not see the bhikkhu as suspected of misconduct due to what was seen or heard. Nor does another bhikkhu inform the bhikkhu: “Friend, such-and-such a bhikkhu is suspected of misconduct due to what was seen or heard.” Rather, that very bhikkhu informs the bhikkhu: “Friend, I am suspected of misconduct due to what was seen or heard.” If a bhikkhu wishes, monks, on that Uposatha day, the fourteenth or fifteenth, with that person present, in the midst of the Sangha, he may declare, because of what was seen, what was heard, and that suspicion: “May the Sangha, venerable sirs, hear me. Such-and-such a person is suspected of misconduct due to what was seen or heard. I suspend his Pātimokkha. The Pātimokkha should not be recited while he is present.” This is a righteous suspension of the Pātimokkha. 397. How is one suspected of wrong view due to what was seen or heard? Here, monks, by those aspects, by those signs, by those indications by which a bhikkhu is suspected of wrong view due to what was seen or heard, by those aspects, by those signs, by those indications, a bhikkhu sees another bhikkhu as suspected of wrong view due to what was seen or heard. But the bhikkhu does not see the bhikkhu as suspected of wrong view due to what was seen or heard. Rather, another bhikkhu informs the bhikkhu: “Friend, such-and-such a bhikkhu is suspected of wrong view due to what was seen or heard.” But the bhikkhu does not see the bhikkhu as suspected of wrong view due to what was seen or heard. Nor does another bhikkhu inform the bhikkhu: “Friend, such-and-such a bhikkhu is suspected of wrong view due to what was seen or heard.” Rather, that very bhikkhu informs the bhikkhu: “Friend, I am suspected of wrong view due to what was seen or heard.” If a bhikkhu wishes, monks, because of what was seen, what was heard, and that suspicion, on that Uposatha day, the fourteenth or on the fifteenth (day), that person being present, he should declare in the midst of the Saṅgha – “May the Saṅgha, venerable sirs, listen to me. A certain person (so-and-so) is suspected of wrong view, of what has been seen and heard. I suspend his Pātimokkha. The Pātimokkha should not be recited in his presence.” This is a lawful suspension of the Pātimokkha. “These are the ten lawful suspensions of the Pātimokkha.” The first recitation section is finished. 7. The Chapter on Self-Confession 398. Then indeed, the venerable Upāli approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the venerable Upāli said this to the Blessed One – “Venerable sir, by a bhikkhu who desires to make a self-confession, with what qualities should the self-confession be made?” “Upāli, by a bhikkhu who desires to make a self-confession, a self-confession endowed with five qualities should be made. Upāli, by a bhikkhu who desires to make a self-confession, it should be reflected upon thus – ‘This self-confession that I desire to make, is it the right time to make this self-confession, or not?’ If, Upāli, the bhikkhu, reflecting, knows thus – ‘It is not the right time to make this self-confession, it is not the time,’ then, Upāli, that self-confession should not be made. “But if, Upāli, the bhikkhu, reflecting, knows thus – ‘It is the right time to make this self-confession, it is not the wrong time,’ then, Upāli, the bhikkhu