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of offense. "Monks, a similar offense should not be received. Whoever receives it, commits an offense of wrong-doing." (Mahavagga 169) According to this, when two people commit an offense with a similar matter like eating at the wrong time, such an offense, similar in matter, should neither be confessed nor received. However, it is permissible to confess an offense similar in offense, committed due to eating at the wrong time, to one who committed an offense due to eating food not left over. But if the entire Sangha commits a light offense with a similar matter like eating at the wrong time, what should be done then? Those monks should immediately send one monk from a nearby dwelling, saying: "Go, friend, rectify that offense and come back. We will rectify the offense with you." If this can be obtained, that is good. If it cannot be obtained, the Sangha should be informed by a competent and able monk: "May the Sangha, venerable sirs, listen to me. This entire Sangha has committed a similar offense. When it sees another monk who is pure and without offense, it will rectify that offense with him." (Mahavagga 171) Having said this, the Uposatha should be performed. But if there is doubt, "May the Sangha, venerable sirs, listen to me. This entire Sangha is in doubt about a similar offense. When it becomes free from doubt, it will rectify that offense." (Mahavagga 171) Having said this, the Uposatha should be performed. If someone here, thinking "it is permissible to confess that similar offense," confesses it to one person, the confession is well-confessed. But as for another, the confessor due to the confession, and the receiver due to the reception, both commit a wrong-doing. That is of a different matter. Therefore, it should be confessed to each other. By this, they become free from offense. With them, the remaining similar offenses should be confessed or announced. If they perform the Uposatha without doing this, the Uposatha of one with offense, in the manner of "Venerable ones, announce your purity," They incur an offense of wrong-doing declared in the assembly. If any bhikkhu, while the Pātimokkha is recited, remembers an offense, that bhikkhu should say to a nearby bhikkhu thus: "Friend, I have incurred such-and-such an offense; having risen from here, I will rectify that offense." And the nearby bhikkhu should be one of like standing. For if it is said to one of unlike standing, quarrels, disputes, schisms in the Saṅgha, and so forth, may arise. Therefore, without saying it to him, one should make the resolve: "Having risen from here, I will rectify it," and perform the Uposatha. But if anyone, while the Pātimokkha is recited, is doubtful about an offense, he too should say to a nearby bhikkhu of like standing thus: "Friend, I am doubtful about such-and-such an offense; when I am no longer doubtful, then I will rectify that offense." Having said this, the Uposatha should be performed, the Pātimokkha should be listened to, and on no account should the Uposatha be interrupted because of this. 177. From the saying beginning: "I allow, bhikkhus, to sweep the Uposatha hall" (Mahāva. 159) – "A broom and a lamp, and water and a seat; these are called the preliminary duties of the Uposatha." (Mahāva. Aṭṭha. 168) – Having performed these four kinds of preliminary duties thus stated, the Uposatha should be performed. By whom, then, should it be performed? From the saying beginning: "I allow, bhikkhus, for an elder bhikkhu to instruct a new bhikkhu; bhikkhus, one who is instructed by an elder, if not sick, should not fail to sweep; whoever does not sweep incurs an offense of wrong-doing," it should be done by one who is instructed by an elder. And by the one giving the instruction, one who is doing some work, or one who is always alone, or one who is a burden-bearer, or one who is a reciter, Dhamma speaker, or any such, should not be instructed to sweep the Uposatha hall; the rest, however, should be instructed in turn. If the instructed one does not even temporarily obtain a broom, he should make a suitable branch-breaking and sweep; if he does not obtain that either, it is considered obtained as suitable. Arranging seats And by the one ordered, if there are no seats in the Uposatha hall, they should be brought from the Sangha's residence, arranged, and then returned. If there are no seats, it is permissible to arrange mats or straw mats. If there are no mats either, broken branches should be made permissible and arranged. For one who cannot find someone to make them permissible, they are considered permissible. But by the one ordering the making of a lamp, it should be said: "In such and such a place there is oil, or a wick, or a lamp-bowl; take it and make it." If there is no oil, etc., they should be sought. For one who seeks but cannot find them, they are considered permissible. Moreover, fire should also be lit in a potsherd. "The declaration of consent and purity, the counting of bhikkhus, and the admonition; these are for the Uposatha, called 'preliminary duties'." (Mahāva. 168) But this fourfold preliminary duty thus stated should be performed after the preliminary actions. Indeed, without performing even that, the Uposatha should not be observed. 178. According to the saying: "If it is suitable for the Sangha, the Sangha should perform the Uposatha" (Mahāva. 143), when the Sangha's Uposatha ceremony is suitable, then it should be performed. And this "suitable" is comprised of four factors. Therefore, the Aṭṭhakathā teachers said: "The Uposatha is suitable when as many bhikkhus as are qualified for the act (are present), and there are no similar offenses; and there are no individuals to be avoided present, it is called 'suitable'." (Mahāva. Aṭṭha. 168) Here, "Uposatha" means one of the three Uposatha days. Indeed, when that is present, this Uposatha ceremony of the Sangha is called "suitable," not when it is absent. As it is said: "And, bhikkhus, the Uposatha should not be performed on a non-Uposatha day" (Mahāva. 183). "As many bhikkhus as are qualified for the act" means as many bhikkhus as are qualified, suitable, and appropriate for that Uposatha ceremony, ultimately, four ordinary bhikkhus, and they indeed standing within arm's reach in one boundary. Indeed, among those four bhikkhus, standing within arm's reach in one boundary... When they are all present, that Uposatha act of the Sangha is called suitable, not otherwise. As it is said: "I allow, monks, to recite the Pātimokkha to four (monks)." (Mahāva. 168) And where no common offenses are found. When the whole Sangha commits a light offense through a common matter like eating at the wrong time, such a common matter is called 'common'. Even if these common offenses are not present, or even if they are present, it is still suitable. And that no objectionable persons are present there. As it is said: "Monks, the Pātimokkha should not be recited to an assembly with householders." (Mahāva. 154) Thus, a householder (is objectionable). And by the method beginning with: "Monks, the Pātimokkha should not be recited to an assembly where a bhikkhunī is seated." (Mahāva. 183) are mentioned: a bhikkhunī, a female trainee, a novice monk, a novice nun, one who has renounced the training, one who has committed an offense entailing defeat, one suspended for not seeing an offense, one suspended for not atoning for an offense, one suspended for not renouncing a wrong view, an eunuch, one who has lived by theft, one who has gone over to another sect, an animal, a matricide, a parricide, an Arahant-killer, one who has violated a bhikkhunī, a schismatic, one who has drawn blood from a Buddha, one with both sexual characteristics. These twenty, plus one, making twenty-one persons, are called objectionable. They should be avoided by being kept outside arm's reach. For among these, if the three types of suspended persons are present, the Sangha performing the Uposatha commits a pācittiya offense. In the case of the others, a dukkaṭa offense. And here, "an animal" means one whose ordination is prohibited. Heretics are included with householders. These too are objectionable. Thus, suitability is comprised of these four factors, it should be understood. And all this should be applied to the Pavāraṇā act as well and shown. "Monks, the reciter of the Pātimokkha should not intentionally fail to recite it. Whoever does not recite it, commits a dukkaṭa offense." "I allow, monks, the reciter of the Pātimokkha to strive: 'How may I recite it?' For one who strives, there is no offense..." by the word "atthī" (Mahāva. 154), the reciter of the Pātimokkha should endeavor to make the assembly hear. Thus, in the Compendium of Decisions on Vinaya outside the Pāli Canon, The discourse on decisions concerning Uposatha and Pavāraṇā is concluded. 26. Discourse on Decisions concerning the Entering of Vassa (Rains Retreat) 179. Regarding "Vassūpanāyikā" (Entering of Vassa), there are two Vassūpanāyikā: the earlier and the later. There (Mahāva. Commentary 184 onwards), the earlier (Vassa) should be entered on the day of the first lunar quarter immediately following the full moon of Āsāḷhī; and the later (Vassa) on the day of the first lunar quarter immediately following the full moon after the Āsāḷhī full moon. And by one who is entering (Vassa), having tidied the monastery, having prepared drinking and washing water, having completed all proper duties such as venerating the cetiya, having uttered the words "In this monastery, I enter Vassa for these three months" once or two or three times, Vassa should be entered. Even if there is an intention "I will dwell here," but if there is no (utterance), Vassa is not entered. (However, if the intention is there) the dwelling place is well-taken, he is not one whose Vassa is broken, he is indeed allowed to make Pavāraṇā. Indeed, even without uttering words, merely by forming the intention, Vassa is considered entered.