Communal Harmony

To persist in ones attempts at a schism, after the third announcement of a formal rebuke in a meeting of the Community, is a sa"nghaadisesa offence.

[Sa"ngh. 10]

To persist in supporting a potential schismatic, after the third announcement of a formal rebuke in a meeting of the Community, is a sa"nghaadisesa offence.

[Sa"ngh. 11]

To persist in being difficult to admonish, after the third announcement of a formal rebuke in the Community, is a sa"nghaadisesa offence.

[Sa"ngh. 12]

To persist — after the third announcement of a formal rebuke in the Community — in criticizing an act of banishment performed against oneself is a sa"nghaadisesa offence.

[Sa"ngh. 13]...

Telling an unordained person of another bhikkhus serious offence — unless one is authorized by the Community to do so — is a paacittiya offence.

[Paac. 9]

Persistently replying evasively or keeping silent when being questioned in a meeting of the Community in order to conceal ones own offences — after a formal charge of evasiveness or uncooperativeness has been brought against one — is a paacittiya offence.

[Paac. 12]

If a Community official is innocent of prejudice, criticizing him within earshot of another bhikkhu is a paacittiya offence.

[Paac. 13]

When one has set a bed, bench, mattress or stool belonging to the Community out in the open: Leaving its immediate vicinity without putting it away or arranging to have it put away is a paacittiya offence.

[Paac. 14]

When one has spread bedding out in a dwelling belonging to the Community: Departing from the monastery without putting it away or arranging to have it put away is a paacittiya offence.

[Paac. 15]

Encroaching on another bhikkhus sleeping or sitting place in a dwelling belonging to the Community, with the sole purpose of making him uncomfortable and forcing him to leave, is a paacittiya offence.

[Paac. 16]

Causing a bhikkhu to be evicted from a dwelling belonging to the Community — when ones primary motive is anger — is a paacittiya offence.

[Paac. 17]

Sitting or lying down on a bed or bench with detachable legs on an unplanked loft in a dwelling belonging to the Community, is a paacittiya offence.

[Paac. 18]

Deliberately tricking another bhikkhu into breaking Paacittiya 35, in hopes of finding fault with him, is a paacittiya offence.

[Paac. 36]

Speaking or acting disrespectfully when being admonished by another bhikkhu for a breach of the training rules is a paacittiya offence.

[Paac. 54]

Agitating to reopen an issue, knowing that it was properly dealt with, is a paacittiya offence.

[Paac. 63]

Not informing other bhikkhus of a serious offence that one knows another bhikkhu has committed — either out of a desire to protect him from having to undergo the penalty, or to protect him from the jeering remarks of other bhikkhus — is a paacittiya offence.

[Paac. 64]

Acting as the preceptor in the ordination of a person one knows to be less than 20 years old is a paacittiya offence.

[Paac. 65]

Refusing to give up the wrong view that there is nothing wrong in intentionally transgressing the Buddhas ordinances — after the third announcement of a formal rebuke in a meeting of the Community — is a paacittiya offence.

[Paac. 68]

Consorting, joining in communion or lying down under the same roof with a bhikkhu who has been suspended and not been restored — knowing that such is the case — is a paacittiya offence.

[Paac. 69]

Supporting, receiving services from, consorting or lying down under the same roof with an expelled novice — knowing that he has been expelled — is a paacittiya offence.

[Paac. 70]

Saying something as a ploy to excuse oneself from training under a training rule when being admonished by another bhikkhu for a breach of the rule is a paacittiya offence.

[Paac. 71]

Criticizing the discipline in the presence of another bhikkhu, in hopes of preventing its study, is a paacittiya offence.

[Paac. 72]

Using half truths to deceive others into believing that one is ignorant of the rules in the Patimokkha, after one has already heard the Patimokkha in full three times, and a formal act exposing ones deceit has been brought against one, is a paacittiya offence.

[Paac. 73]

Giving a blow to another bhikkhu, when motivated by anger, is a paacittiya offence.

[Paac. 74]

Making a threatening gesture against another bhikkhu when motivated by anger is a paacittiya offence.

[Paac. 75]

Saying to another bhikkhu that he may have broken a rule unknowingly, simply for the purpose of causing him anxiety, is a paacittiya offence.

[Paac. 77]

Eavesdropping on bhikkhus involved in an argument over an issue — with the intention of using what they say against them — is a paacittiya offence.

[Paac. 78]

Complaining about a formal act of the Community to which one gave ones consent — if one knows that the act was carried out in accordance with the rule — is a paacittiya offence.

[Paac. 79]

Getting up and leaving a meeting of the Community in the midst of a valid formal act — without having first given ones consent to the act, and with the intention of invalidating it — is a paacittiya offence.

[Paac. 80]

After participating in a formal act of the Community giving robe cloth to a Community official: Complaining that the Community acted out of favoritism is a paacittiya offence.

[Paac. 81]

When the Community is dealing formally with an issue, the full Community must be present, as must all the individuals involved in the issue; the proceedings must follow the patterns set out in the Dhamma and Vinaya.

[Adhikarana samatha 1]

If the Community unanimously believes that a bhikkhu is innocent of a charge made against him, they may declare him innocent on the basis of his memory of the events.

[Adhikarana samatha 2]

If the Community unanimously believes that a bhikkhu was insane while committing offences against the rules, they may absolve him of any responsibility for the offences.

[Adhikarana samatha 3]

If a bhikkhu commits an offence, he should willingly undergo the appropriate penalty in line with what he actually did and the actual seriousness of the offence.

[Adhikarana samatha 4]

If an important dispute cannot be settled by a unanimous decision, it should be submitted to a vote. The opinion of the majority, if in accordance with the Dhamma and Vinaya, is then considered decisive.

[Adhikarana samatha 5]

If a bhikkhu admits to an offence only after being interrogated in a formal meeting, the Community should carry out an act of censure against him, rescinding it only when he has mended his ways.

[Adhikarana samatha 6]

If, in the course of a dispute, both sides act in ways unworthy of contemplatives, and the sorting out of the penalties would only prolong the dispute, the Community as a whole may make a blanket confession of its light offences.

[Adhikarana samatha 7]