Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

In the Canon of Monastic Discipline

The Minor Chapter

1.

The Section on Formal Acts

1.

The Legal Act of Censure

1. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, having approached other monks who were makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, said thus - "Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side." Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed can the Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, having approached other monks who were makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side.' Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion."

2. Then those monks reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, having approached other monks who are makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side.' Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, monks, for those foolish men, not becoming, not proper, unbecoming of a recluse, not allowable, not to be done. How indeed can those foolish men, monks, being themselves makers of quarrels, etc. makers of legal cases in the Community, having approached other monks who are makers of quarrels, etc. makers of legal cases in the Community, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side'? Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion. This, monks, is not for the confidence of those without confidence, nor for the increase of those with confidence. Rather, monks, this is for the distrust of those without confidence, and for the alteration of some of those with confidence."

Then the Blessed One, having rebuked those monks in many ways, having spoken dispraise of being difficult to support, being difficult to maintain, great desire, discontent, company, and idleness, having spoken in many ways praise of being easy to support, being easy to maintain, fewness of wishes, contentment, detachment, austerity, graciousness, unmaking, and arousal of energy, having given a suitable and appropriate talk on the Teaching to the monks, addressed the monks - "If so, monks, let the Community perform a legal act of censure on the Paṇḍuka and Lohitaka monks. And thus, monks, it should be done. First the Paṇḍuka and Lohitaka monks should be accused, having accused they should be reminded, having reminded they should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

3. "Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, having approached other monks who are makers of quarrels, makers of disputes, makers of contention, makers of brawls, makers of legal cases in the Community, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side.' Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion. If it is the proper time for the Community, the Community should perform a legal act of censure on the Paṇḍuka and Lohitaka monks. This is the motion.

"Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, etc. makers of legal cases in the Community, having approached other monks who are makers of quarrels, etc. makers of legal cases in the Community, having approached them, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side.' Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion. The Community performs a legal act of censure on the Paṇḍuka and Lohitaka monks. If the carrying out of the legal act of censure on the Paṇḍuka and Lohitaka monks is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter - Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, etc. makers of legal cases in the Community, having approached other monks who are makers of quarrels, etc. makers of legal cases in the Community, having approached them, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side.' Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion. The Community performs a legal act of censure on the Paṇḍuka and Lohitaka monks. If the carrying out of the legal act of censure on the Paṇḍuka and Lohitaka monks is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the third time I say this matter - Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, being themselves makers of quarrels, etc. makers of legal cases in the Community, having approached other monks who are makers of quarrels, etc. makers of legal cases in the Community, having approached them, say thus - 'Do not, venerable ones, let this one defeat you. Answer back powerfully. You are wiser than him, more experienced, more learned, and more capable. And do not be afraid of him. We too will be on your side.' Because of that, unarisen quarrels arise, and arisen quarrels lead to increase and expansion. The Community performs a legal act of censure on the Paṇḍuka and Lohitaka monks. If the carrying out of the legal act of censure on the Paṇḍuka and Lohitaka monks is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of censure on the Paṇḍuka and Lohitaka monks has been performed by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

The Twelve on Not a Legally Valid Act

4. "Monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without accusing, it is done without reminding, it is done without charging with the offence - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without accusing, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without reminding, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of censure possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of censure is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

The set of twelve on not a legally valid act is concluded.

The Twelve on a Legally Valid Act

5. "Monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done having accused, it is done having reminded, it is done having charged with the offence - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out by interrogation, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done having accused, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done having reminded, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of censure possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of censure is a legally valid act, and is a disciplinary legal act, and is well settled.

The set of twelve on a legally valid act is concluded.

The Six on Wishing

6. "Monks, if it wishes, the Community may perform a legal act of censure against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of censure against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of censure against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of censure against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of censure against a monk possessed of three factors. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of censure against a monk.

"Monks, if it wishes, the Community may perform a legal act of censure against three monks. One is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform a legal act of censure.

"Furthermore, monks, if it wishes, the Community may perform a legal act of censure against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these three monks, monks, if it wishes, the Community may perform a legal act of censure.

"Furthermore, monks, if it wishes, the Community may perform a legal act of censure against three monks. One dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform a legal act of censure.

The set of six on wishing is concluded.

The Eighteen Duties

7. "Monks, a monk against whom a legal act of censure has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the legal act of censure was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

The eighteen duties in the legal act of censure are concluded.

The Eighteen on Should Not Be Revoked

8. Then the Community performed a legal act of censure on the Paṇḍuka and Lohitaka monks. They, having had the legal act of censure performed on them by the Community, behaved properly, were subdued, made amends, and having approached the monks, said thus - "Friends, we, having had the legal act of censure performed on us by the Community, behave properly, are subdued, make amends. How should we proceed?" The monks reported this matter to the Blessed One, etc. "If so, monks, let the Community revoke the legal act of censure on the Paṇḍuka and Lohitaka monks.

Monks, the legal act of censure should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the legal act of censure should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of censure should not be revoked for a monk possessed of five factors. He commits that offence for which the legal act of censure was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act - monks, the legal act of censure should not be revoked for a monk possessed of these five factors.

"Monks, the legal act of censure should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the legal act of censure should not be revoked for a monk possessed of these eight factors.

The set of eighteen on should not be revoked is concluded.

The Eighteen on Should Be Revoked

9. "Monks, the legal act of censure should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the legal act of censure should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of censure should be revoked for a monk possessed of five factors. He does not commit that offence for which the legal act of censure was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act - monks, the legal act of censure should be revoked for a monk possessed of these five factors.

"Monks, the legal act of censure should be revoked for a monk possessed of eight factors.

He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the legal act of censure should be revoked for a monk possessed of these eight factors.

The set of eighteen on should be revoked is concluded.

10. "And thus, monks, it should be revoked. Those Paṇḍuka and Lohitaka monks, monks, having approached the Community, having arranged the upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'We, venerable sir, having had the legal act of censure performed on us by the Community, behave properly, are subdued, make amends, and request the revocation of the legal act of censure.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, having had the legal act of censure performed on them by the Community, behave properly, are subdued, make amends, and request the revocation of the legal act of censure. If it is the proper time for the Community, the Community should revoke the legal act of censure on the Paṇḍuka and Lohitaka monks. This is the motion.

"Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, having had the legal act of censure performed on them by the Community, behave properly, are subdued, make amends, and request the revocation of the legal act of censure. The Community revokes the legal act of censure on the Paṇḍuka and Lohitaka monks. If the revocation of the legal act of censure on the Paṇḍuka and Lohitaka monks is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter - Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, having had the legal act of censure performed on them by the Community, behave properly, are subdued, make amends, and request the revocation of the legal act of censure. The Community revokes the legal act of censure on the Paṇḍuka and Lohitaka monks. If the revocation of the legal act of censure on the Paṇḍuka and Lohitaka monks is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the third time I say this matter - Let the Community hear me, venerable sir. These Paṇḍuka and Lohitaka monks, having had the legal act of censure performed on them by the Community, behave properly, are subdued, make amends, and request the revocation of the legal act of censure. The Community revokes the legal act of censure on the Paṇḍuka and Lohitaka monks. If the revocation of the legal act of censure on the Paṇḍuka and Lohitaka monks is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of censure on the Paṇḍuka and Lohitaka monks has been revoked by the Community. It is agreeable to the Community,

Therefore they are silent, thus I remember it."

The legal act of censure is concluded as first.

2.

The Legal Act of Guidance

11. Now at that time the Venerable Seyyasaka was foolish, inexperienced, full of offences, not rid of offence; he dwelt in the company of laypeople with unbecoming associations with laypeople; so much so that monks were constantly giving probation, sending back to the beginning, giving penance, rehabilitating. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the Venerable Seyyasaka be foolish, inexperienced, full of offences, not rid of offence; dwell in the company of laypeople with unbecoming associations with laypeople; so much so that monks are constantly giving probation, sending back to the beginning, giving penance, rehabilitating!" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the monk Seyyasaka is foolish, inexperienced, full of offences, not rid of offence; he dwelt in the company of laypeople with unbecoming associations with laypeople; so much so that monks are constantly giving probation, sending back to the beginning, giving penance, rehabilitating?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, monks, for that foolish man, not becoming, not proper, unbecoming of a recluse, not allowable, not to be done. How indeed could that foolish man, monks, be foolish, inexperienced, full of offences, not rid of offence; dwell in the company of laypeople with unbecoming associations with laypeople; so much so that monks were constantly giving probation, sending back to the beginning, giving penance, rehabilitating. This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "If so, monks, let the Community perform a legal act of guidance on the monk Seyyasaka - 'You are to live in dependence on another.' And thus, monks, it should be done. First the monk Seyyasaka should be accused, having accused he should be reminded, having reminded he should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

12. "Let the Community hear me, venerable sir. This monk Seyyasaka is foolish, inexperienced, full of offences, not rid of offence; he dwelt in the company of laypeople with unbecoming associations with laypeople; so much so that monks were constantly giving probation, sending back to the beginning, giving penance, rehabilitating. If it is the proper time for the Community, the Community should perform a legal act of guidance on the monk Seyyasaka – 'You are to live in dependence on another.' This is the motion.

"Let the Community hear me, venerable sir. This monk Seyyasaka is foolish, inexperienced, full of offences, not rid of offence; he dwelt in the company of laypeople with unbecoming associations with laypeople; so much so that monks were constantly giving probation, sending back to the beginning, giving penance, rehabilitating. The Community performs a legal act of guidance on the monk Seyyasaka – 'You are to live in dependence on another.' If the carrying out of the legal act of guidance on the monk Seyyasaka is agreeable to the venerable one – 'You are to live in dependence on another,' he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Seyyasaka is foolish, inexperienced, full of offences, not rid of offence; he dwelt in the company of laypeople with unbecoming associations with laypeople; so much so that monks were constantly giving probation, sending back to the beginning, giving penance, rehabilitating. The Community performs a legal act of guidance on the monk Seyyasaka – 'You are to live in dependence on another.' If the carrying out of the legal act of guidance on the monk Seyyasaka is agreeable to the venerable one – 'You are to live in dependence on another,' he should remain silent; he to whom it is not agreeable should speak.

"The legal act of guidance on the monk Seyyasaka has been performed by the Community – 'You are to live in dependence on another.' It is agreeable to the Community, therefore they are silent, thus I remember it."

The Twelve on Not a Legally Valid Act

13. "Monks, a legal act of guidance possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, a legal act of guidance is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of guidance possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed - possessed of these three factors, monks, a legal act of guidance is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of guidance possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without accusing, it is done without reminding, it is done without charging with the offence - possessed of these three factors, monks, a legal act of guidance is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, etc. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is done without accusing, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is done without reminding, it is done not by rule, it is done by an incomplete assembly - Monks, one possessed of these etc.

"Furthermore, monks, a legal act of guidance possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of guidance is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

The set of twelve on not a legally valid act is concluded.

The Twelve on a Legally Valid Act

14. "Monks, a legal act of guidance possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, a legal act of guidance is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of guidance possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence - possessed of these three factors, monks, a legal act of guidance is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of guidance possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done having accused, it is done having reminded, it is done having charged with the offence - possessed of these three factors, monks, a legal act of guidance is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, etc. It is done in the presence, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out by interrogation, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out for an offence, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is done having accused, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, etc. It is done having reminded, it is done by rule, it is done by a complete assembly - Monks, one possessed of these etc.

"Furthermore, monks, a legal act of guidance possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of guidance is a legally valid act, and is a disciplinary legal act, and is well settled.

The set of twelve on a legally valid act is concluded.

The Six on Wishing

15. "Monks, if it wishes, the Community may perform a legal act of guidance against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of guidance against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of guidance against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of guidance against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of guidance against a monk possessed of three factors. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of guidance against a monk.

"Monks, if it wishes, the Community may perform a legal act of guidance against three monks. One is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform a legal act of guidance.

"Furthermore, monks, if it wishes, the Community may perform a legal act of guidance against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these three monks, monks, if it wishes, the Community may perform a legal act of guidance.

"Furthermore, monks, if it wishes, the Community may perform a legal act of guidance against three monks. One dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform a legal act of guidance.

The set of six on wishing is concluded.

The Eighteen Duties

16. "Monks, a monk against whom a legal act of guidance has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the legal act of guidance was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

The eighteen duties in the legal act of guidance are concluded.

17. Then the Community performed a legal act of guidance on the monk Seyyasaka - 'You are to live in dependence on another.' He, having had the legal act of guidance performed against him by the Community, associating with, keeping company with, attending on good friends, having them recite, questioning, became very learned, who had learnt the collections, a bearer of the Teaching, a bearer of the monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He behaved properly, was subdued, made amends, and having approached the monks, said thus - "Friends, I, having had the legal act of guidance performed against me by the Community, behave properly, am subdued, make amends. How should I proceed?" The monks reported this matter to the Blessed One, etc. "If so, monks, let the Community revoke the legal act of guidance on the monk Seyyasaka.

The Eighteen on Should Not Be Revoked

18. "Monks, the legal act of guidance should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the legal act of guidance should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of guidance should not be revoked for a monk possessed of five factors. He commits that offence for which the legal act of guidance was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act - monks, the legal act of guidance should not be revoked for a monk possessed of these five factors.

"Monks, the legal act of guidance should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the legal act of guidance should not be revoked for a monk possessed of these eight factors.

The set of eighteen on should not be revoked is concluded.

The Eighteen on Should Be Revoked

19. "Monks, the legal act of guidance should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the legal act of guidance should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of guidance should be revoked for a monk possessed of five factors. He does not commit that offence for which the legal act of guidance was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act - monks, the legal act of guidance should be revoked for a monk possessed of these five factors.

"Monks, the legal act of guidance should be revoked for a monk possessed of eight factors.

He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the legal act of guidance should be revoked for a monk possessed of these eight factors.

The set of eighteen on should be revoked is concluded.

20. "And thus, monks, it should be revoked. That monk Seyyasaka, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sir, having had the legal act of guidance performed against me by the Community, behave properly, am subdued, make amends, and request the revocation of the legal act of guidance.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk Seyyasaka, having had the legal act of guidance performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of guidance. If it is the proper time for the Community, the Community should revoke the legal act of guidance on the monk Seyyasaka. This is the motion.

"Let the Community hear me, venerable sir. This monk Seyyasaka, having had the legal act of guidance performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of guidance. The Community revokes the legal act of guidance on the monk Seyyasaka. If the revocation of the legal act of guidance on the monk Seyyasaka is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter - Let the Community hear me, venerable sir. This monk Seyyasaka, having had the legal act of guidance performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of guidance. The Community revokes the legal act of guidance on the monk Seyyasaka. If the revocation of the legal act of guidance on the monk Seyyasaka is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the third time I say this matter - Let the Community hear me, venerable sir. This monk Seyyasaka, having had the legal act of guidance performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of guidance. The Community revokes the legal act of guidance on the monk Seyyasaka. If the revocation of the legal act of guidance on the monk Seyyasaka is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of guidance on the monk Seyyasaka has been revoked by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

The legal act of guidance is concluded as second.

3.

The Act of Banishment

21. Now at that time the monks named Assaji and Punabbasuka were resident at Kīṭāgiri, shameless, evil monks. They engaged in such misconduct: they planted and had others plant flower shrubs, they watered and had others water them, they picked and had others pick them, they strung and had others string them, they made and had others make single-stalked garlands, they made and had others make double-stalked garlands, they made and had others make flower-bunches, they made and had others make pierced garlands, they made and had others make wreaths, they made and had others make ear-ornaments, they made and had others make breast-coverings. They carried and had others carry single-stalked garlands, double-stalked garlands, flower-bunches, pierced garlands, wreaths, ear-ornaments, and breast-coverings for women of good families, daughters of good families, young girls of good families, daughters-in-law of good families, and female slaves of good families. Together with women of good families, daughters of good families, young girls of good families, daughters-in-law of good families, and female slaves of good families, they ate from the same dish, they drank from the same bowl, they sat on the same seat, they shared the same bed, they shared the same sheet, they shared the same cloak, they shared the same sheet and cloak, they ate at the improper time, they drank intoxicants, they wore garlands, scents, and cosmetics, they danced, they sang, they played music, they performed; they danced while she danced, they sang while she danced, they played music while she danced, they performed while she danced; they danced while she sang, they sang while she sang, they played music while she sang, they performed while she sang; they danced while she played music, they sang while she played music, they played music while she played music, they performed while she played music; they danced while she performed, they sang while she performed, they played music while she performed, they performed while she performed; they played with eight-row boards, they played with ten-row boards, they played in space, they played on circular paths, they played santikā, they played khalikā, they played ghaṭikā, they played with hand-sticks, they played with dice, they played with leaf-pipes, they played with toy ploughs, they played with somersaults, they played with windmills, they played with toy measures, they played with toy chariots, they played with toy bows, they played at guessing letters, they played at guessing thoughts, they played at mimicking defects; they trained in elephants, they trained in horses, they trained in chariots, they trained in the bow, they trained in the sword; they ran in front of elephants, they ran in front of horses, they ran and ran back in front of chariots; they shouted, they clapped, they wrestled, they fought with fists; and in the middle of the arena, having spread out the double robe, they said thus to a dancer: "Dance here, sister"; they gave forehead-taps; They engage in various misconduct.

22. Now at that time a certain monk, having completed the rains retreat among the Kāsis, going to Sāvatthī for an audience with the Blessed One, arrived at Kīṭāgiri. Then that monk, having dressed in the earlier period of the day, taking his bowl and robe, entered Kīṭāgiri for almsfood, with pleasing going forward and going back, looking ahead and looking around, bending and stretching, with eyes downcast, accomplished in deportment. People, having seen that monk, said thus - "Where is this one like a weakling, like a dullard, like one who frowns? Who will give a lump of food to this one who has arrived? But our noble ones Assaji and Punabbasuka are smooth, kindly in speech, pleasant to converse with, preceded by a smile, saying 'come, welcome', without frowning, with open faces, speaking first. To them indeed almsfood should be given."

A certain lay follower saw that monk walking for almsfood in Kīṭāgiri; having seen, he approached that monk; having approached, having paid respect to that monk, he said this - "Has almsfood been obtained, venerable sir?" "No indeed, friend, almsfood has not been obtained." "Come, venerable sir, let us go to the house." Then that lay follower, having led that monk to the house and having fed him, said this - "Where, venerable sir, will the noble one go?" "I, friend, will go to Sāvatthī for an audience with the Blessed One." "If so, venerable sir, in my name pay respect with your head at the Blessed One's feet, and say thus - 'The residence at Kīṭāgiri is corrupted, venerable sir. The monks named Assaji and Punabbasuka are resident at Kīṭāgiri, shameless, evil monks. They engaged in such misconduct: they plant and have others plant flower shrubs, they water and have others water them, they pick and have others pick them, they string and have others string them, they make and have others make single-stalked garlands, they make and have others make double-stalked garlands, they make and have others make flower-bunches, they make and have others make pierced garlands, they make and have others make wreaths, they make and have others make ear-ornaments, they make and have others make breast-coverings. They carried and had others carry single-stalked garlands, double-stalked garlands, flower-bunches, pierced garlands, wreaths, ear-ornaments, and breast-coverings for women of good families, daughters of good families, young girls of good families, daughters-in-law of good families, and female slaves of good families. Together with women of good families, daughters of good families, young girls of good families, daughters-in-law of good families, and female slaves of good families, they ate from the same dish, they drank from the same bowl, they sat on the same seat, they shared the same bed, they shared the same sheet, they shared the same cloak, they shared the same sheet and cloak, they ate at the improper time, they drank intoxicants, they wore garlands, scents, and cosmetics, they danced, they sang, they played music, they performed; they dance while she dances, they sing while she dances, they play music while she dances, they perform while she dances, etc. (The cycle should be done.) They dance while she performs, they sing while she performs, they play music while she performs, they perform while she performs; they played with eight-row boards, they played with ten-row boards, they played in space, they played on circular paths, they played santikā, they played khalikā, they played ghaṭikā, they played with hand-sticks, they played with dice, they played with leaf-pipes, they played with toy ploughs, they played with somersaults, they played with windmills, they played with toy measures, they played with toy chariots, they played with toy bows, they played at guessing letters, they played at guessing thoughts, they played at mimicking defects; they trained in elephants, they trained in horses, they trained in chariots, they trained in the bow, they trained in the sword; they ran in front of elephants, they ran in front of horses, they ran and ran back in front of chariots; they shouted, they clapped, they wrestled, they fought with fists; and in the middle of the arena, having spread out the double robe, they said thus to a dancer: "Dance here, sister"; they gave forehead-taps; They engage in various misconduct. Those people, venerable sir, who formerly had faith and were devoted, they too are now faithless and without devotion. Those channels for gifts to the Community that existed before, they too are now cut off. Well-behaved monks are leaving, evil monks are dwelling. It would be good, venerable sir, if the Blessed One would send monks to Kīṭāgiri so that this residence at Kīṭāgiri might become established.'"

"Yes, friend," that monk, having assented to that lay follower, rose from his seat and set out towards Sāvatthī. Gradually he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park, where the Blessed One was; having approached, he paid respect to the Blessed One and sat down to one side. Now it is habitual for the Buddhas, the Blessed Ones, to exchange friendly greetings with visiting monks. Then the Blessed One said this to that monk - "Is it bearable, monk, is it endurable, have you come the journey with little fatigue, and from where are you coming, monk?" "It is bearable, Blessed One, it is endurable, Blessed One; And I, venerable sir, have come the journey with little fatigue. Here I, venerable sir, having completed the rains retreat among the Kāsis, coming to Sāvatthī for an audience with the Blessed One, arrived at Kīṭāgiri. Then I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Kīṭāgiri for almsfood. A certain lay follower, venerable sir, saw me walking for almsfood in Kīṭāgiri; having seen me, he approached me; having approached, having paid respect to me, he said this - 'Has almsfood been obtained, venerable sir?' 'No indeed, friend, almsfood has not been obtained.' 'Come, venerable sir, let us go to the house.' Then, venerable sir, that lay follower, having led me to the house and having fed me, said this - 'Where, venerable sir, will the noble one go?' 'I, friend, will go to Sāvatthī for an audience with the Blessed One.' 'If so, venerable sir, in my name pay respect with your head at the Blessed One's feet, and say thus - The residence at Kīṭāgiri is corrupted, venerable sir. The monks named Assaji and Punabbasuka are resident at Kīṭāgiri, shameless, evil monks. They engaged in such misconduct: they plant and have others plant flower shrubs, etc. They engage in various misconduct. Those people, venerable sir, who formerly had faith and were devoted, they too are now faithless and without devotion. Those channels for gifts to the Community that existed before, they too are now cut off. Well-behaved monks are leaving, evil monks are dwelling. It would be good, venerable sir, if the Blessed One would send monks to Kīṭāgiri so that this residence at Kīṭāgiri might become established.' From there, Blessed One, I am coming."

23. Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the monks named Assaji and Punabbasuka are resident at Kīṭāgiri, shameless, evil monks? They engaged in such misconduct: they plant flower shrubs, etc. they engage in various misconduct? Those people who formerly had faith and were devoted, they too are now faithless and without devotion? Those channels for gifts to the Community that existed before, they too are now cut off? Well-behaved monks are leaving, evil monks are dwelling?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could those foolish men, monks, engage in such misconduct - they will plant and have others plant flower shrubs, they will water and have others water them, they will pick and have others pick them, they will string and have others string them, they will make and have others make single-stalked garlands, they will make and have others make double-stalked garlands, they will make and have others make flower-bunches, they will make and have others make pierced garlands, they will make and have others make wreaths, they will make and have others make ear-ornaments, they will make and have others make breast-coverings. They will carry and have others carry single-stalked garlands, double-stalked garlands, flower-bunches, pierced garlands, wreaths, ear-ornaments, and breast-coverings for women of good families, daughters of good families, young girls of good families, daughters-in-law of good families, and female slaves of good families. Together with women of good families, daughters of good families, young girls of good families, daughters-in-law of good families, and female slaves of good families, they will eat from the same dish, they will drink from the same bowl, they will sit on the same seat, they will share the same bed, they will share the same sheet, they will share the same cloak, they will share the same sheet and cloak, they will eat at the improper time, they will drink intoxicants, they will wear garlands, scents, and cosmetics, they will dance, they will sing, they will play music, they will perform; they will dance while she dances, they will sing while she dances, they will play music while she dances, they will perform while she dances; they will dance while she sings, they will sing while she sings, they will play music while she sings, they will perform while she sings; they will dance while she plays music, they will sing while she plays music, they will play music while she plays music, they will perform while she plays music; they will dance while she performs, they will sing while she performs, they will play music while she performs; they will perform while she performs; they will play with eight-row boards, they will play with ten-row boards, they will play in space, they will play on circular paths, they will play santikā, they will play khalikā, they will play ghaṭikā, they will play with hand-sticks, they will play with dice, they will play with leaf-pipes, they will play with toy ploughs, they will play with somersaults, they will play with windmills, they will play with toy measures, they will play with toy chariots, they will play with toy bows, they will play at guessing letters, they will play at guessing thoughts, they will play at mimicking defects; they will train in elephants, they will train in horses, they will train in chariots, they will train in the bow, they will train in the sword; they will run in front of elephants, they will run in front of horses, they will run and run back in front of chariots; they will shout, they will clap, they will wrestle, they will fight with fists; and in the middle of the arena, having spread out the double robe, they will say thus to a dancer - "Dance here, sister"; they will give forehead-taps; they will engage in various misconduct. This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. Having given a talk on the Teaching, he addressed Sāriputta and Moggallāna - "Go, Sāriputta, having gone to Kīṭāgiri, perform the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka. They are your co-residents."

"How, venerable sir, shall we perform the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka? Those monks are fierce and harsh." "If so, Sāriputta, go together with many monks." "Yes, venerable sir," Sāriputta and Moggallāna assented to the Blessed One. And thus, monks, it should be done - First the monks Assaji and Punabbasuka should be accused, having accused they should be reminded, having reminded they should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

24. "Let the Community hear me, venerable sir. These monks Assaji and Punabbasuka are corrupters of families, of evil conduct. Their evil conduct is both seen and heard. And families corrupted by them are both seen and heard. If it is the proper time for the Community, the Community should perform the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka – 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri.' This is the motion.

"Let the Community hear me, venerable sir. These monks Assaji and Punabbasuka are corrupters of families, of evil conduct. Their evil conduct is both seen and heard. And families corrupted by them are both seen and heard. The Community performs the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka – 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri.' If the carrying out of the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka is agreeable to the venerable one – 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri,' he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter. Let the Community hear me, venerable sir. These monks Assaji and Punabbasuka are corrupters of families, of evil conduct. Their evil conduct is both seen and heard. And families corrupted by them are both seen and heard. The Community performs the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka – 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri.' If the carrying out of the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka is agreeable to the venerable one – 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri,' he should remain silent; he to whom it is not agreeable should speak.

"The act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka has been performed by the Community – 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri.' It is agreeable to the Community, therefore they are silent, thus I remember it."

The Twelve on Not a Legally Valid Act

25. "Monks, an act of banishment possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, an act of banishment is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, an act of banishment possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed, etc. It is done without accusing, it is done without reminding, it is done without charging with the offence, etc. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly, etc. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly, etc. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly, etc. It is done without accusing, it is done not by rule, it is done by an incomplete assembly, etc. It is done without reminding, it is done not by rule, it is done by an incomplete assembly, etc. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, an act of banishment is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

The set of twelve on not a legally valid act is concluded.

The Twelve on a Legally Valid Act

26. "Monks, an act of banishment possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, an act of banishment is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, an act of banishment possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence, etc. It is done having accused, it is done having reminded, it is done having charged with the offence, etc. It is done in the presence, it is done by rule, it is done by a complete assembly, etc. It is carried out by interrogation, it is done by rule, it is done by a complete assembly, etc. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly, etc. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly, etc. It is done having accused, it is done by rule, it is done by a complete assembly, etc. It is done having reminded, it is done by rule, it is done by a complete assembly, etc. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, an act of banishment is a legally valid act, and is a disciplinary legal act, and is well settled.

The set of twelve on a legally valid act is concluded.

The Fourteen on Wishing

27. "Monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He is possessed of bodily sport, he is possessed of verbal sport, he is possessed of bodily and verbal sport – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He is possessed of bodily misconduct, he is possessed of verbal misconduct, he is possessed of bodily and verbal misconduct – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He is possessed of bodily harmful conduct, he is possessed of verbal harmful conduct, he is possessed of bodily and verbal harmful conduct – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against a monk possessed of three factors. He is possessed of bodily wrong livelihood, he is possessed of verbal wrong livelihood, he is possessed of bodily and verbal wrong livelihood – possessed of these three factors, monks, if it wishes, the Community may perform an act of banishment against a monk.

"Monks, if it wishes, the Community may perform an act of banishment against three monks. One is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against three monks. One dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against three monks. One is possessed of bodily sport, one is possessed of verbal sport, one is possessed of bodily and verbal sport – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against three monks. One is possessed of bodily misconduct, one is possessed of verbal misconduct, one is possessed of bodily and verbal misconduct – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against three monks. One is possessed of bodily harmful conduct, one is possessed of verbal harmful conduct, one is possessed of bodily and verbal harmful conduct – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

"Furthermore, monks, if it wishes, the Community may perform an act of banishment against three monks. One is possessed of bodily wrong livelihood, one is possessed of verbal wrong livelihood, one is possessed of bodily and verbal wrong livelihood – against these three monks, monks, if it wishes, the Community may perform an act of banishment.

The set of fourteen on wishing is concluded.

The Eighteen Duties

28. "Monks, a monk against whom an act of banishment has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the act of banishment was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

The eighteen duties in the act of banishment are concluded.

29. Then the Community of monks headed by Sāriputta and Moggallāna, having gone to Kīṭāgiri, performed the act of banishment from Kīṭāgiri on the monks Assaji and Punabbasuka - 'The monks Assaji and Punabbasuka should not dwell in Kīṭāgiri.' They, having had the act of banishment performed on them by the Community, did not behave properly, were not subdued, did not make amends; did not ask forgiveness of the monks, reviled and abused; brought charges of acting through desire, acting through hate, acting through delusion, acting through fear; and some departed, and some left the monastic community. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the monks Assaji and Punabbasuka, having had the act of banishment performed on them by the Community, not behave properly, not be subdued, not make amends; not ask forgiveness of the monks, revile and abuse; bring charges of acting through desire, acting through hate, acting through delusion, acting through fear; and depart and leave the monastic community!" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the monks Assaji and Punabbasuka, having had the act of banishment performed on them by the Community, do not behave properly, are not subdued, do not make amends; did not ask forgiveness of the monks, reviled and abused; brought charges of acting through desire, acting through hate, acting through delusion, acting through fear; and some depart, and some leave the monastic community?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could those foolish men, monks, having had the act of banishment performed on them by the Community, not behave properly, not be subdued, not make amends; not ask forgiveness of the monks, revile and abuse; bring charges of acting through desire, acting through hate, acting through delusion, acting through fear; and depart and leave the monastic community. This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "If so, monks, let the Community revoke the act of banishment.

The Eighteen on Should Not Be Revoked

30. "Monks, the act of banishment should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the act of banishment should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the act of banishment should not be revoked for a monk possessed of five factors. He commits that offence for which the act of banishment was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act - monks, the act of banishment should not be revoked for a monk possessed of these five factors.

"Monks, the act of banishment should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the act of banishment should not be revoked for a monk possessed of these eight factors.

The set of eighteen on should not be revoked in the act of banishment is concluded.

The Eighteen on Should Be Revoked

31. "Monks, the act of banishment should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the act of banishment should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the act of banishment should be revoked for a monk possessed of five factors. He does not commit that offence for which the act of banishment was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act - monks, the act of banishment should be revoked for a monk possessed of these five factors.

"Monks, the act of banishment should be revoked for a monk possessed of eight factors. He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the act of banishment should be revoked for a monk possessed of these eight factors.

The set of eighteen on should be revoked in the act of banishment is concluded.

32. "And thus, monks, it should be revoked. That monk, monks, against whom an act of banishment has been performed, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sir, having had an act of banishment performed against me by the Community, behave properly, am subdued, make amends, and request the revocation of the act of banishment.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk of such and such a name, having had an act of banishment performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the act of banishment. If it is the proper time for the Community, the Community should revoke the act of banishment on the monk of such and such a name. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name, having had an act of banishment performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the act of banishment. The Community revokes the act of banishment on the monk of such and such a name. If the revocation of the act of banishment on the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter. Let the Community hear me, venerable sir. This monk of such and such a name, having had an act of banishment performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the act of banishment. The Community revokes the act of banishment on the monk of such and such a name. If the revocation of the act of banishment on the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The act of banishment on the monk of such and such a name has been revoked by the Community. It is agreeable to the Community, therefore

they are silent, thus I remember it."

The act of banishment is concluded as third.

4.

The Legal Act of Reconciliation

33. Now at that time the Venerable Sudhammo was a resident at Macchikāsaṇḍa of the householder Citta, a building work supervisor receiving regular meals. Whenever the householder Citta wished to invite the Community or a group or an individual, he would not invite the Community or a group or an individual without first consulting the Venerable Sudhammo.

Now at that time many elder monks - the Venerable Sāriputta and the Venerable Mahāmoggallāna and the Venerable Mahākaccāna and the Venerable Mahākoṭṭhika and the Venerable Mahākappina and the Venerable Mahācunda and the Venerable Anuruddha and the Venerable Revata and the Venerable Upāli and the Venerable Ānanda and the Venerable Rāhula - wandering on a journey among the Kāsis, arrived at Macchikāsaṇḍa.

The householder Citta heard that indeed the elder monks had arrived at Macchikāsaṇḍa. Then the householder Citta approached the elder monks; having approached, he paid respect to the elder monks and sat down to one side. To the householder Citta seated to one side, the Venerable Sāriputta instructed, encouraged, inspired, and gladdened him with a talk on the Teaching.

Then the householder Citta, having been instructed, encouraged, inspired, and gladdened by the Venerable Sāriputta with a talk on the Teaching, said this to the elder monks - "May the elder monks consent to accept a meal for visitors from me for tomorrow." The elder monks consented by silence.

Then the householder Citta, having learned of the elder monks' acceptance, rose from his seat, paid respect to the elder monks, circumambulated them keeping them on his right, and approached the Venerable Sudhammo; having approached, he paid respect to the Venerable Sudhammo and stood to one side. Standing to one side, the householder Citta said this to the Venerable Sudhammo - "May the noble Sudhammo consent to accept a meal from me for tomorrow together with the elders." Then the Venerable Sudhammo thought: "Formerly this householder Citta, whenever he wished to invite the Community or a group or an individual, would not invite the Community or a group or an individual without first consulting me; now he has invited the elder monks without consulting me; this householder Citta is of corrupted rice, without regard, dispassionate towards me." He said this to the householder Citta - "Enough, householder, I do not consent." For the second time, etc. For the third time the householder Citta said this to the Venerable Sudhammo - "May the noble Sudhammo consent to accept a meal from me for tomorrow together with the elders." "Enough, householder, I do not consent." Then the householder Citta thought: "What will the noble Sudhammo do for me whether consenting or not consenting?" He paid respect to the Venerable Sudhammo, circumambulated him keeping him on his right, and departed.

34. Then the householder Citta, after that night had passed, had superior solid and soft food prepared for the elder monks. Then the Venerable Sudhammo thought: "What if I were to see what has been prepared by the householder Citta for the elder monks?" In the earlier period of the day, having dressed, taking his bowl and robe, he approached the dwelling of the householder Citta; having approached, he sat down on the prepared seat. Then the householder Citta approached the Venerable Sudhammo; having approached, he paid respect to the Venerable Sudhammo and sat down to one side. To the householder Citta seated to one side, the Venerable Sudhammo said this - "Abundant indeed is this solid and soft food prepared by you, householder; but one thing is not here, namely sesame balls." "Indeed, venerable sir, when there is much that is precious in the word of the Buddha, whatever the noble Sudhammo has spoken is this, namely sesame balls. Once in the past, venerable sir, merchants from the southern region went to the eastern country for trade. From there they brought back a hen. Then, venerable sir, that hen lived together with a crow. She gave birth to a chick. When, venerable sir, that hen's chick wished to cry the crow's cry, it cried 'crow-hen'; when it wished to cry the hen's cry, it cried 'hen-crow'. Just so, venerable sir, when there is much that is precious in the word of the Buddha, whatever the noble Sudhammo has spoken is this, namely sesame balls." "You revile me, householder, you abuse me, householder. This is your residence, householder, I will depart." "I do not, venerable sir, revile the noble Sudhammo, nor abuse him. Let the noble Sudhammo dwell at Macchikāsaṇḍa, venerable sir. The Ambāṭaka Grove is delightful. I will make effort for the noble Sudhammo regarding the requisites of robes, almsfood, lodging and medicine for the sick." For the second time, etc. For the third time the Venerable Sudhammo said this to the householder Citta - "You revile me, householder, you abuse me, householder. This is your residence, householder, I will depart." "Where, venerable sir, will the noble Sudhammo go?" "I, householder, will go to Sāvatthī for an audience with the Blessed One." "If so, venerable sir, report to the Blessed One all that was said by yourself and that was said by me. But this is not wonderful, venerable sir, that the noble Sudhammo should return again to Macchikāsaṇḍa."

35. Then the Venerable Sudhammo, having set in order his lodging, taking his bowl and robe, set out towards Sāvatthī. Gradually he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park, where the Blessed One was; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sudhammo reported to the Blessed One all that was said by himself and that was said by the householder Citta.

The Buddha, the Blessed One, rebuked him - "Unsuitable, foolish man, not becoming, not proper, unbecoming of a recluse, not allowable, not to be done. How indeed could you, foolish man, jeer at and scoff at with low words the householder Citta, who is faithful, devoted, a donor, a builder, an attendant of the Community? This, foolish man, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "If so, monks, let the Community perform a legal act of reconciliation on the monk Sudhammo - 'You must ask forgiveness of the householder Citta.' And thus, monks, it should be done - First the monk Sudhammo should be accused, having accused he should be reminded, having reminded he should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

36. "Let the Community hear me, venerable sir. This monk Sudhammo jeers at and scoffs at with low words the householder Citta, who is faithful, devoted, a donor, a builder, an attendant of the Community. If it is the proper time for the Community, the Community should perform a legal act of reconciliation on the monk Sudhammo – 'You must ask forgiveness of the householder Citta.' This is the motion.

"Let the Community hear me, venerable sir. This monk Sudhammo jeers at and scoffs at with low words the householder Citta, who is faithful, devoted, a donor, a builder, an attendant of the Community. The Community performs a legal act of reconciliation on the monk Sudhammo – 'You must ask forgiveness of the householder Citta.' If the carrying out of the legal act of reconciliation on the monk Sudhammo is agreeable to the venerable one – 'You must ask forgiveness of the householder Citta' – he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Sudhammo jeers at and scoffs at with low words the householder Citta, who is faithful, devoted, a donor, a builder, an attendant of the Community. The Community performs a legal act of reconciliation on the monk Sudhammo – 'You must ask forgiveness of the householder Citta.' If the carrying out of the legal act of reconciliation on the monk Sudhammo is agreeable to the venerable one – 'You must ask forgiveness of the householder Citta' – he should remain silent; he to whom it is not agreeable should speak.

"The legal act of reconciliation on the monk Sudhammo has been performed by the Community – 'You must ask forgiveness of the householder Citta.' It is agreeable to the Community, therefore they are silent, thus I remember it."

The Twelve on Not a Legally Valid Act

37. "Monks, a legal act of reconciliation possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, a legal act of reconciliation is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of reconciliation possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed, etc. It is done without accusing, it is done without reminding, it is done without charging with the offence, etc. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly, etc. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly, etc. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly, etc. It is done without accusing, it is done not by rule, it is done by an incomplete assembly, etc. It is done without reminding, it is done not by rule, it is done by an incomplete assembly, etc. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of reconciliation is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

The set of twelve on not a legally valid act in the legal act of reconciliation is concluded.

The Twelve on a Legally Valid Act

38. "Monks, a legal act of reconciliation possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, a legal act of reconciliation is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of reconciliation possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence, etc. It is done having accused, it is done having reminded, it is done having charged with the offence, etc. It is done in the presence, it is done by rule, it is done by a complete assembly, etc. It is carried out by interrogation, it is done by rule, it is done by a complete assembly, etc. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly, etc. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly, etc. It is done having accused, it is done by rule, it is done by a complete assembly, etc. It is done having reminded, it is done by rule, it is done by a complete assembly, etc. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of reconciliation is a legally valid act, and is a disciplinary legal act, and is well settled.

The set of twelve on a legally valid act in the legal act of reconciliation is concluded.

The set of four on wishing

39. "Monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of five factors. He tries for material loss of laypeople, he tries for harm of laypeople, he strives for non-residence of laypeople, he reviles and abuses laypeople, he causes division of laypeople from laypeople – monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of these five factors.

"Furthermore, monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of five factors. He dispraises the Buddha to laypeople, he dispraises the Teaching to laypeople, he dispraises the Community to laypeople, he jeers at laypeople with low words and scoffs at them with low words, he does not fulfil a righteous promise to laypeople – monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of these five factors.

"Monks, if it wishes, the Community may perform a legal act of reconciliation against five monks. One tries for material loss of laypeople, one tries for harm of laypeople, one strives for non-residence of laypeople, one reviles and abuses laypeople, one causes division of laypeople from laypeople – against these five monks, monks, if it wishes, the Community may perform a legal act of reconciliation.

"Furthermore, monks, if it wishes, the Community may perform a legal act of reconciliation against five monks. One dispraises the Buddha to laypeople, one dispraises the Teaching to laypeople, one dispraises the Community to laypeople, one jeers at laypeople with low words and scoffs at them with low words, one does not fulfil a righteous promise to laypeople – against these five monks, monks, if it wishes, the Community may perform a legal act of reconciliation.

The set of four on wishing is concluded.

The Eighteen Duties

40. "Monks, a monk against whom a legal act of reconciliation has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the legal act of reconciliation was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

The eighteen duties in the legal act of reconciliation are concluded.

41. Then the Community performed a legal act of reconciliation on the monk Sudhammo - "You must ask forgiveness of the householder Citta." He, having had the legal act of reconciliation performed against him by the Community, having gone to Macchikāsaṇḍa, being downcast, was not able to ask forgiveness of the householder Citta. He returned again to Sāvatthī. The monks said thus - "Have you asked forgiveness of the householder Citta, friend Sudhammo?" "Here I, friend, having gone to Macchikāsaṇḍa, being downcast, was not able to ask forgiveness of the householder Citta." The monks reported this matter to the Blessed One, etc. "If so, monks, let the Community give a companion messenger to the monk Sudhammo - to ask forgiveness of the householder Citta. And thus, monks, he should be given: First a monk should be requested, having requested, an experienced and competent monk should inform the Community -

"Let the Community hear me, venerable sir. If it is the proper time for the Community, the Community should give the monk of such and such a name as a companion messenger to the monk Sudhammo to ask forgiveness of the householder Citta. This is the motion.

"Let the Community hear me, venerable sir. The Community gives the monk of such and such a name as a companion messenger to the monk Sudhammo to ask forgiveness of the householder Citta. If the giving of the monk of such and such a name as a companion messenger to the monk Sudhammo to ask forgiveness of the householder Citta is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The monk of such and such a name has been given by the Community as a companion messenger to the monk Sudhammo to ask forgiveness of the householder Citta. It is agreeable to the Community, therefore they are silent, thus I remember it."

42. "Therefore, monks, the monk Sudhammo, having gone to Macchikāsaṇḍa together with a companion messenger monk, should ask forgiveness of the householder Citta - 'Forgive, householder, I ask your pardon.' If when spoken to thus he forgives, this is wholesome. If he does not forgive, the companion messenger monk should say - 'Forgive, householder, this monk, he asks your pardon.' If when spoken to thus he forgives, this is wholesome. If he does not forgive, the companion messenger monk should say - 'Forgive, householder, this monk, I ask your pardon on his behalf.' If when spoken to thus he forgives, this is wholesome. If he does not forgive, the companion messenger monk should say - 'Forgive, householder, this monk, by the word of the Community.' If when spoken to thus he forgives, this is wholesome. If he does not forgive, the companion messenger monk, without having the monk Sudhammo leave the region of sight of the householder Citta, without having him leave the region of hearing, having had him arrange his upper robe on one shoulder, having had him sit down squatting, having had him raise joined palms, should have him confess that offence."

Then the Venerable Sudhammo, having gone to Macchikāsaṇḍa together with a companion messenger monk, asked forgiveness of the householder Citta. He behaved properly, was subdued, made amends, and having approached the monks, said thus - "Friends, I, having had the legal act of reconciliation performed against me by the Community, behave properly, am subdued, make amends. How should I proceed?" The monks reported this matter to the Blessed One, etc. "If so, monks, let the Community revoke the legal act of reconciliation on the monk Sudhammo.

The Eighteen on Should Not Be Revoked

43. "Monks, the legal act of reconciliation should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the legal act of reconciliation should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of reconciliation should not be revoked for a monk possessed of five factors. He commits that offence for which the legal act of reconciliation was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act - monks, the legal act of reconciliation should not be revoked for a monk possessed of these five factors.

"Monks, the legal act of reconciliation should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the legal act of reconciliation should not be revoked for a monk possessed of these eight factors."

The set of eighteen on should not be revoked in the legal act of reconciliation is concluded.

The Eighteen on Should Be Revoked

44. "Monks, the legal act of reconciliation should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the legal act of reconciliation should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of reconciliation should be revoked for a monk possessed of five factors. He does not commit that offence for which the legal act of reconciliation was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act - monks, the legal act of reconciliation should be revoked for a monk possessed of these five factors.

"Monks, the legal act of reconciliation should be revoked for a monk possessed of eight factors. He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the legal act of reconciliation should be revoked for a monk possessed of these eight factors.

The set of eighteen on should be revoked in the legal act of reconciliation is concluded.

45. "And thus, monks, it should be revoked. That monk Sudhammo, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sir, having had the legal act of reconciliation performed against me by the Community, behave properly, am subdued, make amends, and request the revocation of the legal act of reconciliation.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk Sudhammo, having had the legal act of reconciliation performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of reconciliation. If it is the proper time for the Community, the Community should revoke the legal act of reconciliation on the monk Sudhammo. This is the motion.

"Let the Community hear me, venerable sir. This monk Sudhammo, having had the legal act of reconciliation performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of reconciliation. The Community revokes the legal act of reconciliation on the monk Sudhammo. If the revocation of the legal act of reconciliation on the monk Sudhammo is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Sudhammo, having had the legal act of reconciliation performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of reconciliation. The Community revokes the legal act of reconciliation on the monk Sudhammo. If the revocation of the legal act of reconciliation on the monk Sudhammo is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of reconciliation on the monk Sudhammo has been revoked by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

The legal act of reconciliation is finished as fourth.

5.

The legal act of suspension for not seeing an offence

46. At that time the Buddha, the Blessed One, was dwelling at Kosambī in Ghosita's park. Now at that time the Venerable Channa, having committed an offence, did not wish to see the offence. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the Venerable Channa, having committed an offence, not wish to see the offence?" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the monk Channa, having committed an offence, does not wish to see the offence?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could that foolish man, monks, having committed an offence, not wish to see the offence? This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - If so, monks, let the Community perform a legal act of suspension on the monk Channa for not seeing an offence - non-eating with the Community. And thus, monks, it should be done - First the monk Channa should be accused, having accused he should be reminded, having reminded he should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

47. "Let the Community hear me, venerable sir. This monk Channa, having committed an offence, does not wish to see the offence. If it is the proper time for the Community, the Community should perform a legal act of suspension on the monk Channa for not seeing an offence - non-eating with the Community. This is the motion.

"Let the Community hear me, venerable sir. This monk Channa, having committed an offence, does not wish to see the offence. The Community performs a legal act of suspension on the monk Channa for not seeing an offence - non-eating with the Community. If the carrying out of the legal act of suspension for not seeing an offence on the monk Channa is agreeable to the venerable one - non-eating with the Community, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Channa, having committed an offence, does not wish to see the offence. The Community performs a legal act of suspension on the monk Channa for not seeing an offence - non-eating with the Community. If the carrying out of the legal act of suspension for not seeing an offence on the monk Channa is agreeable to the venerable one - non-eating with the Community, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of suspension for not seeing an offence on the monk Channa has been performed by the Community - non-eating with the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

"And, monks, inform from residence to residence - 'The monk Channa has had a legal act of suspension for not seeing an offence performed against him by the Community - non-eating with the Community.'

The Twelve on Not a Legally Valid Act

48. "Monks, a legal act of suspension for not seeing an offence possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, a legal act of suspension for not seeing an offence is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of suspension for not seeing an offence possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed, etc. It is done without accusing, it is done without reminding, it is done without charging with the offence, etc. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly, etc. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly, etc. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly, etc. It is done without accusing, it is done not by rule, it is done by an incomplete assembly, etc. It is done without reminding, it is done not by rule, it is done by an incomplete assembly, etc. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of suspension for not seeing an offence is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

In the legal act of suspension for not seeing an offence, the twelve on not a legally valid act is finished.

The Twelve on a Legally Valid Act

49. "Monks, a legal act of suspension for not seeing an offence possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, a legal act of suspension for not seeing an offence is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, possessed of three factors, etc. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence, etc. It is done having accused, it is done having reminded, it is done having charged with the offence, etc. It is done in the presence, it is done by rule, it is done by a complete assembly, etc. It is carried out by interrogation, it is done by rule, it is done by a complete assembly, etc. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly, etc. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly, etc. It is done having accused, it is done by rule, it is done by a complete assembly, etc. It is done having reminded, it is done by rule, it is done by a complete assembly, etc. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of suspension for not seeing an offence is a legally valid act, and is a disciplinary legal act, and is well settled.

In the legal act of suspension for not seeing an offence, the twelve on a legally valid act is finished.

The Six on Wishing

50. "Monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against a monk possessed of three factors. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against a monk.

"Monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against three monks. One is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence against three monks. One dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not seeing an offence.

In the legal act of suspension for not seeing an offence,

The set of six on wishing is concluded.

The forty-three duties

51. "Monks, a monk against whom a legal act of suspension for not seeing an offence has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the legal act of suspension for not seeing an offence was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. He should not accept paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from a regular monk. A regular monk should not be accused of failure in morality, should not be accused of failure in good conduct, should not be accused of failure in view, should not be accused of failure in livelihood, a monk should not be caused to be divided from monks, a layperson's emblem should not be worn, a sectarian emblem should not be worn, sectarians should not be associated with; monks should be associated with, he should train in the training for monks. He should not dwell in a residence under the same roof together with a regular monk, he should not dwell in a non-residence under the same roof, he should not dwell under the same roof in either a residence or a non-residence, having seen a regular monk he should rise from his seat, a regular monk should not be offended against whether inside or outside. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

In the legal act of suspension for not seeing an offence,

the forty-three duties is finished.

52. Then the Community performed a legal act of suspension on the monk Channa for not seeing an offence - non-eating with the Community. He, having had a legal act of suspension for not seeing an offence performed against him by the Community, went from that residence to another residence. There the monks neither paid respect, nor rose up in respect, nor saluted with joined palms, nor did the proper duties, nor honoured him, nor respected him, nor revered him, nor venerated him. He, not being honoured by the monks, not being respected, not being revered, not being venerated, being without honour, went from that residence too to another residence. There too the monks neither paid respect, nor rose up in respect, nor saluted with joined palms, nor did the proper duties, nor honoured him, nor respected him, nor revered him, nor venerated him. He, not being honoured by the monks, not being respected, not being revered, not being venerated, being without honour, went from that residence too to another residence. There too the monks neither paid respect, nor rose up in respect, nor saluted with joined palms, nor did the proper duties, nor honoured him, nor respected him, nor revered him, nor venerated him. He, not being honoured by the monks, not being respected, not being revered, not being venerated, being without honour, returned again to Kosambī. He behaved properly, was subdued, made amends, and having approached the monks, said thus - "Friends, I, having had a legal act of suspension for not seeing an offence performed against me by the Community, behave properly, am subdued, make amends. How should I proceed?" The monks reported this matter to the Blessed One, etc. "If so, monks, let the Community revoke the legal act of suspension on the monk Channa for not seeing an offence.

The forty-three on should not be revoked

53. "Monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He commits that offence for which the legal act of suspension for not seeing an offence was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He accepts paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat from a regular monk - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He accepts offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from a regular monk - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He accuses a regular monk of failure in morality, he accuses of failure in good conduct, he accuses of failure in view, he accuses of failure in livelihood, he causes division of a monk from monks - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He wears a layperson's emblem, he wears a sectarian emblem, he associates with sectarians; he does not associate with monks, he does not train in the training for monks - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of five factors. He dwells in a residence under the same roof together with a regular monk, he dwells in a non-residence under the same roof, he dwells under the same roof in either a residence or a non-residence; having seen a regular monk he does not rise from his seat; he offends against a regular monk whether inside or outside - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these five factors.

"Monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the legal act of suspension for not seeing an offence should not be revoked for a monk possessed of these eight factors.

In the legal act of suspension for not seeing an offence,

the forty-three on should not be revoked is finished.

The forty-three on should be revoked

54. "Monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not commit that offence for which the legal act of suspension for not seeing an offence was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not accept paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat from a regular monk - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not accept offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from a regular monk - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not accuse a regular monk of failure in morality, he does not accuse of failure in good conduct, he does not accuse of failure in view, he does not accuse of failure in livelihood, he does not cause division of a monk from monks - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not wear a layperson's emblem, he does not wear a sectarian emblem, he does not associate with sectarians, he associates with monks, he trains in the training for monks - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of five factors. He does not dwell in a residence under the same roof together with a regular monk, he does not dwell in a non-residence under the same roof, he does not dwell under the same roof in either a residence or a non-residence, having seen a regular monk he rises from his seat, he does not offend against a regular monk whether inside or outside - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these five factors.

"Monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of eight factors. He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the legal act of suspension for not seeing an offence should be revoked for a monk possessed of these eight factors.

In the legal act of suspension for not seeing an offence,

the forty-three on should be revoked is finished.

55. "And thus, monks, it should be revoked. That monk Channa, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sir, having had a legal act of suspension for not seeing an offence performed against me by the Community, behave properly, am subdued, make amends, and request the revocation of the legal act of suspension for not seeing an offence.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk Channa, having had a legal act of suspension for not seeing an offence performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not seeing an offence. If it is the proper time for the Community, the Community should revoke the legal act of suspension for not seeing an offence on the monk Channa. This is the motion.

"Let the Community hear me, venerable sir. This monk Channa, having had a legal act of suspension for not seeing an offence performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not seeing an offence. The Community revokes the legal act of suspension for not seeing an offence on the monk Channa. If the revocation of the legal act of suspension for not seeing an offence on the monk Channa is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Channa, having had a legal act of suspension for not seeing an offence performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not seeing an offence. The Community revokes the legal act of suspension for not seeing an offence on the monk Channa. If the revocation of the legal act of suspension for not seeing an offence on the monk Channa is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of suspension for not seeing an offence on the monk Channa has been revoked by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

The legal act of suspension for not seeing an offence is finished as fifth.

6.

The legal act of suspension for not making amends for an offence

56. At that time the Buddha, the Blessed One, was dwelling at Kosambī in Ghosita's park. Now at that time the Venerable Channa, having committed an offence, did not wish to make amends for the offence. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the Venerable Channa, having committed an offence, not wish to make amends for the offence?" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the monk Channa, having committed an offence, does not wish to make amends for the offence?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could that foolish man, monks, having committed an offence, not wish to make amends for the offence. This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - If so, monks, let the Community perform a legal act of suspension on the monk Channa for not making amends for an offence - non-eating with the Community. And thus, monks, it should be done - First the monk Channa should be accused, having accused he should be reminded, having reminded he should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

"Let the Community hear me, venerable sir. This monk Channa, having committed an offence, does not wish to make amends for the offence. If it is the proper time for the Community, the Community should perform a legal act of suspension on the monk Channa for not making amends for an offence - non-eating with the Community. This is the motion.

"Let the Community hear me, venerable sir. This monk Channa, having committed an offence, does not wish to make amends for the offence. The Community performs a legal act of suspension on the monk Channa for not making amends for an offence - non-eating with the Community. If the carrying out of the legal act of suspension for not making amends for an offence on the monk Channa is agreeable to the venerable one - non-eating with the Community, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Channa, having committed an offence, does not wish to make amends for the offence. The Community performs a legal act of suspension on the monk Channa for not making amends for an offence - non-eating with the Community. If the carrying out of the legal act of suspension for not making amends for an offence on the monk Channa is agreeable to the venerable one - non-eating with the Community, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of suspension for not making amends for an offence on the monk Channa has been performed by the Community – non-eating with the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

"And, monks, inform from residence to residence - 'The monk Channa has had a legal act of suspension for not making amends for an offence performed against him by the Community – non-eating with the Community.'

The Twelve on Not a Legally Valid Act

57. "Monks, a legal act of suspension for not making amends for an offence possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, a legal act of suspension for not making amends for an offence is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of suspension for not making amends for an offence possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed, etc. It is done without accusing, it is done without reminding, it is done without charging with the offence, etc. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly, etc. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly, etc. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly, etc. It is done without accusing, it is done not by rule, it is done by an incomplete assembly, etc. It is done without reminding, it is done not by rule, it is done by an incomplete assembly, etc. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of suspension for not making amends for an offence is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

In the legal act of suspension for not making amends for an offence,

The set of twelve on not a legally valid act is concluded.

The Twelve on a Legally Valid Act

58. "Monks, a legal act of suspension for not making amends for an offence possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, a legal act of suspension for not making amends for an offence is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of suspension for not making amends for an offence possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence, etc. It is done having accused, it is done having reminded, it is done having charged with the offence, etc. It is done in the presence, it is done by rule, it is done by a complete assembly, etc. It is carried out by interrogation, it is done by rule, it is done by a complete assembly, etc. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly, etc. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly, etc. It is done having accused, it is done by rule, it is done by a complete assembly, etc. It is done having reminded, it is done by rule, it is done by a complete assembly, etc. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of suspension for not making amends for an offence is a legally valid act, and is a disciplinary legal act, and is well settled.

In the legal act of suspension for not making amends for an offence,

The set of twelve on a legally valid act is concluded.

The Six on Wishing

59. "Monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against a monk possessed of three factors. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against a monk.

"Monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against three monks. One is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence against three monks. One dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not making amends for an offence.

In the legal act of suspension for not making amends for an offence,

The set of six on wishing is concluded.

The forty-three duties

60. "Monks, a monk against whom a legal act of suspension for not making amends for an offence has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the legal act of suspension for not making amends for an offence was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. He should not accept paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from a regular monk. A regular monk should not be accused of failure in morality, should not be accused of failure in good conduct, should not be accused of failure in view, should not be accused of failure in livelihood, a monk should not be caused to be divided from monks. A layperson's emblem should not be worn, a sectarian emblem should not be worn, sectarians should not be associated with; monks should be associated with, he should train in the training for monks. He should not dwell in a residence under the same roof together with a regular monk, he should not dwell in a non-residence under the same roof, he should not dwell under the same roof in either a residence or a non-residence, having seen a regular monk he should rise from his seat, a regular monk should not be offended against whether inside or outside. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

In the legal act of suspension for not making amends for an offence,

the forty-three duties is finished.

61. Then the Community performed a legal act of suspension on the monk Channa for not making amends for an offence - non-eating with the Community. He, having had a legal act of suspension for not making amends for an offence performed against him by the Community, went from that residence to another residence. There the monks neither paid respect, nor rose up in respect, nor saluted with joined palms, nor did the proper duties, nor honoured him, nor respected him, nor revered him, nor venerated him. He, not being honoured by the monks, not being respected, not being revered, not being venerated, being without honour, went from that residence too to another residence. There too the monks neither paid respect, nor rose up in respect, nor saluted with joined palms, nor did the proper duties, nor honoured him, nor respected him, nor revered him, nor venerated him. He, not being honoured by the monks, not being respected, not being revered, not being venerated, being without honour, went from that residence too to another residence. There too the monks neither paid respect, nor rose up in respect, nor saluted with joined palms, nor did the proper duties, nor honoured him, nor respected him, nor revered him, nor venerated him. He, not being honoured by the monks, not being respected, not being revered, not being venerated, being without honour, returned again to Kosambī. He behaved properly, was subdued, made amends, and having approached the monks, said thus - "Friends, I, having had a legal act of suspension for not making amends for an offence performed against me by the Community, behave properly, am subdued, make amends. How should I proceed?" The monks reported this matter to the Blessed One, etc. "If so, monks, let the Community revoke the legal act of suspension on the monk Channa for not making amends for an offence.

The forty-three on should not be revoked

62. "Monks, the legal act of suspension for not making amends for an offence should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the legal act of suspension for not making amends for an offence should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not making amends for an offence should not be revoked for a monk possessed of five factors. He commits that offence for which the legal act of suspension for not making amends for an offence was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act, etc. he accepts paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat from a regular monk, etc. he accepts offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from a regular monk, etc. he accuses a regular monk of failure in morality, he accuses of failure in good conduct, he accuses of failure in view, he accuses of failure in livelihood, he causes division of a monk from monks, etc. he wears a layperson's emblem, he wears a sectarian emblem, he associates with sectarians, he does not associate with monks, he does not train in the training for monks, etc. he dwells in a residence under the same roof together with a regular monk, he dwells in a non-residence under the same roof, he dwells under the same roof in either a residence or a non-residence, having seen a regular monk he does not rise from his seat, he offends against a regular monk whether inside or outside - monks, the legal act of suspension for not making amends for an offence should not be revoked for a monk possessed of these five factors.

"Monks, the legal act of suspension for not making amends for an offence should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the legal act of suspension for not making amends for an offence should not be revoked for a monk possessed of these eight factors.

In the legal act of suspension for not making amends for an offence,

the forty-three on should not be revoked is finished.

The forty-three on should be revoked

63. "Monks, the legal act of suspension for not making amends for an offence should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the legal act of suspension for not making amends for an offence should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not making amends for an offence should be revoked for a monk possessed of five factors. He does not commit that offence for which the legal act of suspension for not making amends for an offence was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act, etc. He does not accept paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat from a regular monk, etc. He does not accept offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from a regular monk, etc. He does not accuse a regular monk of failure in morality, he does not accuse of failure in good conduct, he does not accuse of failure in view, he does not accuse of failure in livelihood, he does not cause division of a monk from monks, etc. He does not wear a layperson's emblem, he does not wear a sectarian emblem, he does not associate with sectarians, he associates with monks, he trains in the training for monks, etc. He does not dwell in a residence under the same roof together with a regular monk, he does not dwell in a non-residence under the same roof, he does not dwell under the same roof in either a residence or a non-residence, having seen a regular monk he rises from his seat, he does not offend against a regular monk whether inside or outside - monks, the legal act of suspension for not making amends for an offence should be revoked for a monk possessed of these five factors.

"Monks, the legal act of suspension for not making amends for an offence should be revoked for a monk possessed of eight factors. He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the legal act of suspension for not making amends for an offence should be revoked for a monk possessed of these eight factors.

In the legal act of suspension for not making amends for an offence,

the forty-three on should be revoked is finished.

64. "And thus, monks, it should be revoked. That monk Channa, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sir, having had a legal act of suspension for not making amends for an offence performed against me by the Community, behave properly, am subdued, make amends, and request the revocation of the legal act of suspension for not making amends for an offence.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk Channa, having had a legal act of suspension for not making amends for an offence performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not making amends for an offence. If it is the proper time for the Community, the Community should revoke the legal act of suspension for not making amends for an offence on the monk Channa. This is the motion.

"Let the Community hear me, venerable sir. This monk Channa, having had a legal act of suspension for not making amends for an offence performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not making amends for an offence. The Community revokes the legal act of suspension for not making amends for an offence on the monk Channa. If the revocation of the legal act of suspension for not making amends for an offence on the monk Channa is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk Channa, having had a legal act of suspension for not making amends for an offence performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not making amends for an offence. The Community revokes the legal act of suspension for not making amends for an offence on the monk Channa. If the revocation of the legal act of suspension for not making amends for an offence on the monk Channa is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of suspension for not making amends for an offence on the monk Channa has been revoked by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

The legal act of suspension for not making amends for an offence is finished as sixth.

7.

The legal act of suspension for not giving up an evil view

65. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in the monk named Ariṭṭha, formerly a vulture-killer: "Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction." Several monks heard that such an evil wrong view had arisen in the monk named Ariṭṭha, formerly a vulture-killer: "Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction." Then those monks approached the monk Ariṭṭha, formerly a vulture-killer. Having approached, they said this to the monk Ariṭṭha, formerly a vulture-killer: "Is it true, friend Ariṭṭha, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction'?" "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction."

"Do not, friend Ariṭṭha, speak thus. Do not misrepresent the Blessed One. For it is not good to slander the Blessed One. For the Blessed One would not say thus. In many ways, friend Ariṭṭha, things that are obstructions have been declared as obstructions by the Blessed One. And they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little gratification, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a slice of flesh... etc. Sensual pleasures have been declared by the Blessed One as like a grass torch, etc. Sensual pleasures have been declared by the Blessed One as like a pit of burning charcoal... Sensual pleasures have been declared by the Blessed One as like a dream... Sensual pleasures have been declared by the Blessed One as like borrowed goods... Sensual pleasures have been declared by the Blessed One as like tree fruits... Sensual pleasures have been declared by the Blessed One as like a butcher's block... Sensual pleasures have been declared by the Blessed One as like a stake of spears... Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater."

Yet even when being spoken to thus by those monks, the monk Ariṭṭha, formerly a vulture-killer, still declared that same evil wrong view, holding onto it with tenacity and adherence - "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction." When those monks were not able to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, then those monks approached the Blessed One; having approached, they reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monk Ariṭṭha, formerly a vulture-killer, in return - "Is it true, Ariṭṭha, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction'?" "Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction."

"To whom indeed, foolish man, do you understand the Teaching taught thus by me? Have I not, foolish man, in many ways declared things that are obstructions to be obstructions? And they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by me as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by me as like a skeleton, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by me as like a slice of flesh, etc. Sensual pleasures have been declared by me as like a grass torch... Sensual pleasures have been declared by me as like a pit of burning charcoal... Sensual pleasures have been declared by me as like a dream, etc. Sensual pleasures have been declared by me as like borrowed goods... Sensual pleasures have been declared by me as like tree fruits... Sensual pleasures have been declared by me as like a butcher's block... Sensual pleasures have been declared by me as like a stake of spears... Sensual pleasures have been declared by me as like a snake's head, having much suffering, much anguish, the danger here is greater. And yet you, foolish man, through your own misapprehension, misrepresent us, and you dig up yourself, and you generate much demerit. For that, foolish man, will be for your harm and suffering for a long time. This, foolish man, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "If so, monks, let the Community perform a legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view - non-eating with the Community. And thus, monks, it should be done - First the monk Ariṭṭha should be accused, having accused he should be reminded, having reminded he should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

66. "Let the Community hear me, venerable sir. Such an evil wrong view has arisen in the monk Ariṭṭha, formerly a vulture-killer – 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' He does not give up that view. If it is the proper time for the Community, the Community should perform a legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view – non-eating with the Community. This is the motion.

"Let the Community hear me, venerable sir. Such an evil wrong view has arisen in the monk Ariṭṭha, formerly a vulture-killer – 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' He does not give up that view. The Community performs a legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view – non-eating with the Community. If the carrying out of the legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view – non-eating with the Community, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. Such an evil wrong view has arisen in the monk Ariṭṭha, formerly a vulture-killer – 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' He does not give up that view. The Community performs a legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view – non-eating with the Community. If the carrying out of the legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view – non-eating with the Community, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view, has been performed by the Community – non-eating with the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

"And, monks, inform from residence to residence - 'The monk Ariṭṭha, formerly a vulture-killer, has had a legal act of suspension for not giving up an evil view performed against him by the monastic community - non-eating with the monastic community.'"

The Twelve on Not a Legally Valid Act

67. "Monks, a legal act of suspension for not giving up an evil view possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment - possessed of these three factors, monks, a legal act of suspension for not giving up an evil view is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

"Furthermore, monks, a legal act of suspension for not giving up an evil view possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is carried out when there is no offence, it is carried out for an offence not requiring confession, it is carried out for an offence already confessed, etc. It is done without accusing, it is done without reminding, it is done without charging with the offence, etc. It is done not in the presence, it is done not by rule, it is done by an incomplete assembly, etc. It is done without interrogation, it is done not by rule, it is done by an incomplete assembly, etc. It is done without acknowledgment, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out when there is no offence, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence not requiring confession, it is done not by rule, it is done by an incomplete assembly, etc. It is carried out for an offence already confessed, it is done not by rule, it is done by an incomplete assembly, etc. It is done without accusing, it is done not by rule, it is done by an incomplete assembly, etc. It is done without reminding, it is done not by rule, it is done by an incomplete assembly, etc. It is done without charging with the offence, it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a legal act of suspension for not giving up an evil view is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

In the legal act of suspension for not giving up an evil view,

The set of twelve on not a legally valid act is concluded.

The Twelve on a Legally Valid Act

68. "Monks, a legal act of suspension for not giving up an evil view possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment - possessed of these three factors, monks, a legal act of suspension for not giving up an evil view is a legally valid act, and is a disciplinary legal act, and is well settled.

"Furthermore, monks, a legal act of suspension for not giving up an evil view possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is carried out for an offence, it is carried out for an offence requiring confession, it is carried out for an unconfessed offence, etc. It is done having accused, it is done having reminded, it is done having charged with the offence, etc. It is done in the presence, it is done by rule, it is done by a complete assembly, etc. It is carried out by interrogation, it is done by rule, it is done by a complete assembly, etc. It is carried out on acknowledgment, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence, it is done by rule, it is done by a complete assembly, etc. It is carried out for an offence requiring confession, it is done by rule, it is done by a complete assembly, etc. It is carried out for an unconfessed offence, it is done by rule, it is done by a complete assembly, etc. It is done having accused, it is done by rule, it is done by a complete assembly, etc. It is done having reminded, it is done by rule, it is done by a complete assembly, etc. It is done having charged with the offence, it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a legal act of suspension for not giving up an evil view is a legally valid act, and is a disciplinary legal act, and is well settled.

In the legal act of suspension for not giving up an evil view,

The set of twelve on a legally valid act is concluded.

The Six on Wishing

69. "Monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against a monk.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against a monk possessed of three factors. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against a monk.

"Monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against three monks. One is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view.

"Furthermore, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view against three monks. One dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform a legal act of suspension for not giving up an evil view.

In the legal act of suspension for not giving up an evil view,

The set of six on wishing is concluded.

The forty-three duties

70. "Monks, a monk against whom a legal act of suspension for not giving up an evil view has been performed should conduct himself rightly. Therein this is the proper conduct - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the legal act of suspension for not giving up an evil view was performed by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured, etc. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks."

In the legal act of suspension for not giving up an evil view,

the forty-three duties is finished.

71. Then the Community performed a legal act of suspension on the monk Ariṭṭha, formerly a vulture-killer, for not giving up an evil view - non-eating with the Community. He, having had a legal act of suspension for not giving up an evil view performed against him by the Community, left the monastic community. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the monk Ariṭṭha, formerly a vulture-killer, having had a legal act of suspension for not giving up an evil view performed against him by the Community, leave the monastic community?" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the monk Ariṭṭha, formerly a vulture-killer, having had a legal act of suspension for not giving up an evil view performed against him by the Community, leaves the monastic community?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could that foolish man, monks, having had a legal act of suspension for not giving up an evil view performed against him by the Community, leave the monastic community? This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "If so, monks, let the Community revoke the legal act of suspension for not giving up an evil view.

The forty-three on should not be revoked

72. "Monks, the legal act of suspension for not giving up an evil view should not be revoked for a monk possessed of five factors. He gives full ordination, he gives guidance, he causes a novice to attend, he accepts authorization as an exhorter of nuns, even if authorized he exhorts nuns - monks, the legal act of suspension for not giving up an evil view should not be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not giving up an evil view should not be revoked for a monk possessed of five factors. He commits that offence for which the legal act of suspension for not giving up an evil view was performed by the Community, or another similar one, or one worse than that; he censures the legal act, he censures those who carried out the legal act - monks, the legal act of suspension for not giving up an evil view should not be revoked for a monk possessed of these five factors. Etc.

"Monks, the legal act of suspension for not giving up an evil view should not be revoked for a monk possessed of eight factors. He sets aside the Observance of a regular monk, he sets aside the invitation to admonish, he issues commands, he sets up censure, he asks for permission, he accuses, he reminds, he quarrels with monks - monks, the legal act of suspension for not giving up an evil view should not be revoked for a monk possessed of these eight factors.

In the legal act of suspension for not giving up an evil view,

the forty-three on should not be revoked is finished.

The forty-three on should be revoked

73. "Monks, the legal act of suspension for not giving up an evil view should be revoked for a monk possessed of five factors. He does not give full ordination, he does not give guidance, he does not cause a novice to attend, he does not accept authorization as an exhorter of nuns, even if authorized he does not exhort nuns - monks, the legal act of suspension for not giving up an evil view should be revoked for a monk possessed of these five factors.

"Furthermore, monks, the legal act of suspension for not giving up an evil view should be revoked for a monk possessed of five factors. He does not commit that offence for which the legal act of suspension for not giving up an evil view was performed by the Community, or another similar one, or one worse than that; he does not censure the legal act, he does not censure those who carried out the legal act - monks, the legal act of suspension for not giving up an evil view should be revoked for a monk possessed of these five factors. Etc.

"Monks, the legal act of suspension for not giving up an evil view should be revoked for a monk possessed of eight factors. He does not set aside the Observance of a regular monk, he does not set aside the invitation to admonish, he does not issue commands, he does not set up censure, he does not ask for permission, he does not accuse, he does not remind, he does not quarrel with monks - monks, the legal act of suspension for not giving up an evil view should be revoked for a monk possessed of these eight factors."

In the legal act of suspension for not giving up an evil view,

the forty-three on should be revoked is finished.

74. "And thus, monks, it should be revoked. That monk, monks, against whom a legal act of suspension for not giving up an evil view has been performed, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sir, having had a legal act of suspension for not giving up an evil view performed against me by the Community, behave properly, am subdued, make amends, and request the revocation of the legal act of suspension for not giving up an evil view.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk of such and such a name, having had a legal act of suspension for not giving up an evil view performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not giving up an evil view. If it is the proper time for the Community, the Community should revoke the legal act of suspension for not giving up an evil view on the monk of such and such a name. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name, having had a legal act of suspension for not giving up an evil view performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not giving up an evil view. The Community revokes the legal act of suspension for not giving up an evil view on the monk of such and such a name. If the revocation of the legal act of suspension for not giving up an evil view on the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. This monk of such and such a name, having had a legal act of suspension for not giving up an evil view performed against him by the Community, behaves properly, is subdued, makes amends, and requests the revocation of the legal act of suspension for not giving up an evil view. The Community revokes the legal act of suspension for not giving up an evil view on the monk of such and such a name. If the revocation of the legal act of suspension for not giving up an evil view on the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The legal act of suspension for not giving up an evil view on the monk of such and such a name has been revoked by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

The legal act of suspension for not giving up an evil view is concluded as seventh.

The Chapter on Legal Acts is first.

In this chapter there are seven cases.

Its summary:

The Chapter on Legal Acts is concluded.

2.

The Section on Probation

1.

The Duties for One Under Probation

75. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time monks under probation consented to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could monks under probation consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks!" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that monks under probation consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could, monks, monks under probation consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A monk under probation, monks, should not consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Whoever should consent, there is an offence of wrong-doing.

"I allow, monks, for monks under probation, mutually according to seniority, paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing.

"I allow, monks, for monks under probation, five things according to seniority - the Observance, the invitation to admonish, the cloth for the rains, distribution, and food. If so, monks, I will lay down the duty for monks under probation, how monks under probation should conduct themselves.

76. "Monks, a monk under probation should conduct himself rightly. Therein this is the proper conduct -

He should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which probation was given by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks.

"Monks, a monk under probation should not go in front of a regular monk, should not sit down in front of him. Whatever is the end of a seat, the end of a sleeping place, the end of a dwelling for the Community, that should be given to him. And that should be accepted by him.

"Monks, a monk under probation should not visit families with a regular monk as attendant monk before or attendant monk behind, he should not undertake the forest-dweller's practice, he should not undertake the almsfood eater's practice, and on that account almsfood should not be brought out - thinking 'May they not know me.'

"Monks, a monk under probation, when visiting, should announce, he should announce to a visitor, he should announce on the Observance day, he should announce at the invitation ceremony to admonish. If he is sick, he should announce even by a messenger.

"Monks, a monk under probation should not go from a residence with monks to a residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk under probation should not go from a residence with monks to a non-residence without monks, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence with monks to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk under probation should not go from a non-residence with monks to a residence without monks, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a non-residence with monks to a non-residence without monks, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a non-residence with monks to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk under probation should not go from a residence or non-residence with monks to a residence without monks, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence or non-residence with monks to a non-residence without monks, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence or non-residence with monks to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk under probation should not go from a residence with monks to a residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence with monks to a non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence with monks to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk under probation should not go from a non-residence with monks to a residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a non-residence with monks to a non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a non-residence with monks to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk under probation should not go from a residence or non-residence with monks to a residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence or non-residence with monks to a non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle. Monks, a monk under probation should not go from a residence or non-residence with monks to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

80. "Monks, a monk under probation should go from a residence with monks to a residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a residence with monks to a non-residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a residence with monks to a residence or non-residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a non-residence with monks to a residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a non-residence with monks to a non-residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a non-residence with monks to a residence or non-residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a residence or non-residence with monks to a residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a residence or non-residence with monks to a non-residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

"Monks, a monk under probation should go from a residence or non-residence with monks to a residence or non-residence with monks where the monks are of the same communion, which one would know: 'I am able to go this very day.'

81. "Monks, a monk under probation should not dwell in a residence under the same roof together with a regular monk, should not dwell in a non-residence under the same roof, should not dwell under the same roof in either a residence or a non-residence. Having seen a regular monk, he should rise from his seat. A regular monk should be invited with a seat. He should not sit down on the same seat together with a regular monk, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

82. "Monks, a monk under probation should not dwell together with a monk under probation who is more senior, etc. together with a monk deserving to be sent back to the beginning, etc. together with a monk deserving penance, etc. together with a monk undergoing penance, etc. together with a monk deserving rehabilitation under the same roof in a residence, he should not dwell under the same roof in a non-residence, he should not dwell under the same roof in either a residence or a non-residence; he should not sit down on the same seat, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

If, monks, with one under probation as the fourth, one were to give probation, send back to the beginning, give penance, or with that one as the twentieth were to rehabilitate, it is an invalid act and not to be done."

The ninety-four duties for one under probation are concluded.

83. Then the Venerable Upāli approached the Blessed One. Having approached, having paid respect to the Blessed One, he sat down to one side. Seated to one side, the Venerable Upāli said this to the Blessed One - "How many, venerable sir, are the breakings of nights for a monk under probation?" "There are three, Upāli, breakings of nights for a monk under probation. Living together, staying apart, not announcing - these, Upāli, are the three breakings of nights for a monk under probation."

84. Now at that time in Sāvatthī a great community of monks had gathered. The monks under probation were unable to cleanse their probation. They reported this matter to the Blessed One. "I allow, monks, to put aside probation. And thus, monks, it should be put aside. That monk under probation, having approached one monk, having arranged his upper robe on one shoulder, having sat down squatting, having raised joined palms, should address him thus – 'I put aside probation.' The probation is put aside. 'I put aside the duty.' The probation is put aside.

85. Now at that time monks from Sāvatthī departed here and there. The monks under probation were able to cleanse their probation. They reported this matter to the Blessed One. "I allow, monks, to undertake probation. And thus, monks, it should be undertaken. That monk under probation, having approached one monk, having arranged his upper robe on one shoulder, having sat down squatting, having raised joined palms, should address him thus – 'I undertake probation.' The probation is undertaken. 'I undertake the duty.' The probation is undertaken."

The duties for one under probation are concluded.

2.

The Duties for One Deserving to Be Sent Back to the Beginning

86. Now at that time monks deserving to be sent back to the beginning consented to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could monks deserving to be sent back to the beginning consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks!" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that monks deserving to be sent back to the beginning consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could, monks, monks deserving to be sent back to the beginning consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks! This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A monk deserving to be sent back to the beginning, monks, should not consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Whoever should consent, there is an offence of wrong-doing. I allow, monks, for monks deserving to be sent back to the beginning, mutually according to seniority, paying respect, rising up in respect, etc. back-rubbing at bathing. I allow, monks, for monks deserving to be sent back to the beginning, five things according to seniority - the Observance, the invitation to admonish, the cloth for the rains, distribution, and food. If so, monks, I will lay down the duty for monks deserving to be sent back to the beginning, how monks deserving to be sent back to the beginning should conduct themselves.

87. "Monks, a monk deserving to be sent back to the beginning should conduct himself rightly. Therein this is the proper conduct -

He should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which the Community made him deserving to be sent back to the beginning should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks.

"Monks, a monk deserving to be sent back to the beginning should not go in front of a regular monk, should not sit down in front of him. Whatever is the end of a seat, the end of a sleeping place, the end of a dwelling for the Community, that should be given to him. And that should be accepted by him.

"Monks, a monk deserving to be sent back to the beginning should not visit families with a regular monk as attendant monk before or attendant monk behind, he should not undertake the forest-dweller's practice, he should not undertake the almsfood eater's practice, and on that account almsfood should not be brought out - thinking 'May they not know me.'

"Monks, a monk deserving to be sent back to the beginning should not go from a residence with monks to a residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a residence with monks to a non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a residence with monks to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a non-residence with monks to a residence without monks, etc. to a non-residence without monks, etc. to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a residence or non-residence with monks to a residence without monks, etc. to a non-residence without monks, etc. to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a non-residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should not go from a residence or non-residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving to be sent back to the beginning should go from a residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving to be sent back to the beginning should go from a non-residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving to be sent back to the beginning should go from a residence or non-residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving to be sent back to the beginning should not dwell in a residence under the same roof together with a regular monk, should not dwell in a non-residence under the same roof, should not dwell under the same roof in either a residence or a non-residence; having seen a regular monk he should rise from his seat, a regular monk should be invited with a seat; he should not sit down on the same seat together with a regular monk; he should not sit down on a high seat when one is sitting on a low seat; he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

"Monks, a monk deserving to be sent back to the beginning should not dwell together with a monk under probation... etc. together with a monk deserving to be sent back to the beginning who is more senior... etc. together with a monk deserving penance, etc. together with a monk undergoing penance, etc. together with a monk deserving rehabilitation under the same roof in a residence, he should not dwell under the same roof in a non-residence, he should not dwell under the same roof in either a residence or a non-residence; he should not sit down on the same seat; he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

If, monks, with one deserving to be sent back to the beginning as the fourth, one were to give probation, send back to the beginning, give penance, or with that one as the twentieth were to rehabilitate, it is an invalid act and not to be done."

The duties for one deserving to be sent back to the beginning are concluded.

3.

The Duties for One Deserving Penance

88. Now at that time monks deserving penance consented to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could monks deserving penance consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks!" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, that monks deserving penance consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could, monks, monks deserving penance consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks! This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A monk deserving penance, monks, should not consent to paying respect, rising up in respect, etc. back-rubbing at bathing. Whoever should consent, there is an offence of wrong-doing. I allow, monks, for monks deserving penance, mutually according to seniority, paying respect, rising up in respect, etc. back-rubbing at bathing. I allow, monks, for monks deserving penance, five things according to seniority - the Observance, the invitation to admonish, the cloth for the rains, distribution, and food. If so, monks, I will lay down the duty for monks deserving penance, how monks deserving penance should conduct themselves.

89. "Monks, a monk deserving penance should conduct himself rightly. Therein this is the proper conduct -

He should not give full ordination, etc. (As with sending back to the beginning, so should it be expanded.) He should not be associated with by monks.

"Monks, a monk deserving penance should not go in front of a regular monk, should not sit down in front of him. Whatever is the end of a seat, the end of a sleeping place, the end of a dwelling for the Community, that should be given to him. And that should be accepted by him.

"Monks, a monk deserving penance should not visit families with a regular monk as attendant monk before or attendant monk behind, he should not undertake the forest-dweller's practice, he should not undertake the almsfood eater's practice, and on that account almsfood should not be brought out - thinking 'May they not know me.'

"Monks, a monk deserving penance should not go from a residence with monks to a residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a residence with monks to a non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a residence with monks to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a non-residence with monks to a residence without monks, etc. to a non-residence without monks, etc. to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a residence or non-residence with monks to a residence without monks, etc. to a non-residence without monks, etc. to a residence or non-residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a non-residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should not go from a residence or non-residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving penance should go from a residence with monks to a residence with monks, etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving penance should go from a non-residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving penance should go from a residence or non-residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving penance should not dwell in a residence under the same roof together with a regular monk, should not dwell in a non-residence under the same roof, should not dwell under the same roof in either a residence or a non-residence. Having seen a regular monk, he should rise from his seat. A regular monk should be invited with a seat. He should not sit down on the same seat together with a regular monk, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

"Monks, a monk deserving penance should not dwell together with a monk under probation... etc. together with a monk deserving to be sent back to the beginning, etc. together with a monk deserving penance who is more senior... etc. together with a monk undergoing penance, etc. together with a monk deserving rehabilitation under the same roof in a residence, he should not dwell under the same roof in a non-residence, he should not dwell under the same roof in either a residence or a non-residence; he should not sit down on the same seat, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

If, monks, with one deserving penance as the fourth, one were to give probation, send back to the beginning, give penance, or with that one as the twentieth were to rehabilitate, it is an invalid act and not to be done."

The duties for one deserving penance are concluded.

4.

The Duties for One Undergoing Penance

90. Now at that time monks undergoing penance consented to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could monks undergoing penance consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks!" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that monks undergoing penance consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could, monks, monks undergoing penance consent to paying respect, etc. back-rubbing at bathing from regular monks! This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks -

"A monk undergoing penance, monks, should not consent to paying respect, rising up in respect, salutation with joined palms, doing the proper duties, offering of seat, offering of sleeping place, water for washing the feet, a footstool, a footstand, receiving bowl and robe, back-rubbing at bathing from regular monks. Whoever should consent, there is an offence of wrong-doing. I allow, monks, for monks undergoing penance, mutually according to seniority, paying respect, rising up in respect, etc. back-rubbing at bathing. I allow, monks, for monks undergoing penance, five things according to seniority - the Observance, the invitation to admonish, the cloth for the rains, distribution, and food. If so, monks, I will lay down the duty for monks undergoing penance, how monks undergoing penance should conduct themselves.

91. "Monks, a monk undergoing penance should conduct himself rightly. Therein this is the proper conduct -

He should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns. That offence for which penance was given by the Community should not be committed, nor another similar one, nor one worse than that; the legal act should not be censured, those who carried out the legal act should not be censured. The Observance of a regular monk should not be set aside, the invitation to admonish should not be set aside, an act requiring a statement should not be done, censure should not be set up, permission should not be asked for, he should not be accused, he should not be reminded, he should not be associated with by monks.

"Monks, a monk undergoing penance should not go in front of a regular monk, should not sit down in front of him. Whatever is the end of a seat, the end of a sleeping place, the end of a dwelling for the Community, that should be given to him. And that should be accepted by him.

"Monks, a monk undergoing penance should not visit families with a regular monk as attendant monk before or attendant monk behind, he should not undertake the forest-dweller's practice, he should not undertake the almsfood eater's practice, and on that account almsfood should not be brought out - thinking 'May they not know me.'

"Monks, a monk undergoing penance, when visiting, should announce, he should announce to a visitor, he should announce on the Observance day, he should announce at the invitation ceremony to admonish, he should announce daily. If he is sick, he should announce even by a messenger.

"Monks, a monk undergoing penance should not go from a residence with monks to a residence without monks, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a residence with monks to a non-residence without monks, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a residence with monks to a residence or non-residence without monks, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a non-residence with monks to a residence without monks, etc. to a non-residence without monks, etc. to a residence or non-residence without monks, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a residence or non-residence with monks to a residence without monks, etc. to a non-residence without monks, etc. to a residence or non-residence without monks, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a non-residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should not go from a residence or non-residence with monks to a residence with monks, etc. to a non-residence with monks, etc. to a residence or non-residence with monks where the monks are of different communion, except with the monastic community, except in case of an obstacle.

"Monks, a monk undergoing penance should go from a residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk undergoing penance should go from a non-residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk undergoing penance should go from a residence or non-residence with monks to a residence with monks... etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk undergoing penance should not dwell in a residence under the same roof together with a regular monk, should not dwell in a non-residence under the same roof, should not dwell under the same roof in either a residence or a non-residence. Having seen a regular monk, he should rise from his seat. A regular monk should be invited with a seat. He should not sit down on the same seat together with a regular monk, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

"Monks, a monk undergoing penance should not dwell together with a monk under probation... etc. together with a monk deserving to be sent back to the beginning, etc. together with a monk deserving penance, etc. together with a monk undergoing penance who is more senior... etc. together with a monk deserving rehabilitation under the same roof in a residence, he should not dwell under the same roof in a non-residence, he should not dwell under the same roof in either a residence or a non-residence; he should not sit down on the same seat, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

If, monks, with one undergoing penance as the fourth, one were to give probation, send back to the beginning, give penance, or with that one as the twentieth were to rehabilitate, it is an invalid act and not to be done."

92. Then the Venerable Upāli approached the Blessed One; having approached, having paid respect to the Blessed One, he sat down to one side. Seated to one side, the Venerable Upāli said this to the Blessed One - "How many, venerable sir, are the breakings of nights for a monk undergoing penance?" "There are four, Upāli, breakings of nights for a monk undergoing penance. Living together, staying apart, not announcing, practising with a deficient group - these, Upāli, are the four breakings of nights for a monk undergoing penance."

93. Now at that time in Sāvatthī a great community of monks had gathered. The monks undergoing penance were unable to cleanse their penance. They reported this matter to the Blessed One. "I allow, monks, to put aside penance. And thus, monks, it should be put aside. That monk undergoing penance, having approached one monk, having arranged his upper robe on one shoulder, having sat down squatting, having raised joined palms, should address him thus – 'I put aside penance.' The penance is put aside. 'I put aside the duty.' The penance is put aside."

94. Now at that time monks from Sāvatthī departed here and there. The monks undergoing penance were able to cleanse their penance. They reported this matter to the Blessed One. "I allow, monks, to undertake penance. And thus, monks, it should be undertaken. That monk undergoing penance, having approached one monk, having arranged his upper robe on one shoulder, having sat down squatting, having raised joined palms, should address him thus – 'I undertake penance.' The penance is undertaken. 'I undertake the duty.' The penance is undertaken."

The duties for one undergoing penance are concluded.

5.

The Duties for One Deserving Rehabilitation

95. Now at that time monks deserving rehabilitation consented to paying respect, rising up in respect, etc. back-rubbing at bathing. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could monks deserving rehabilitation consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks!" Then those monks reported this matter to the Blessed One.

Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that monks deserving rehabilitation consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, etc. How indeed could, monks, monks deserving rehabilitation consent to paying respect, rising up in respect, etc. back-rubbing at bathing from regular monks! This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A monk deserving rehabilitation, monks, should not consent to paying respect, rising up in respect, etc. back-rubbing at bathing. Whoever should consent, there is an offence of wrong-doing. I allow, monks, for monks deserving rehabilitation, mutually according to seniority, paying respect, rising up in respect, etc. back-rubbing at bathing. I allow, monks, for monks deserving rehabilitation, five things according to seniority - the Observance, the invitation to admonish, the cloth for the rains, distribution, and food. If so, monks, I will lay down the duty for monks deserving rehabilitation, how monks deserving rehabilitation should conduct themselves.

96. "Monks, a monk deserving rehabilitation should conduct himself rightly. Therein this is the proper conduct -

He should not give full ordination, etc. (As below, so should it be expanded,) he should not be associated with by monks.

"Monks, a monk deserving rehabilitation should not go in front of a regular monk, should not sit down in front of him. Whatever is the end of a seat, the end of a sleeping place, the end of a dwelling for the Community, that should be given to him. And that should be accepted by him.

"Monks, a monk deserving rehabilitation should not visit families with a regular monk as attendant monk before or attendant monk behind; he should not undertake the forest-dweller's practice; he should not undertake the almsfood eater's practice; and on that account almsfood should not be brought out - thinking 'May they not know me.'

"Monks, a monk deserving rehabilitation should not go from a residence with monks to a residence without monks, except with a regular monk, except in case of an obstacle.

"Monks, a monk deserving rehabilitation should not go from a residence with monks to a non-residence without monks, except with a regular monk, except in case of an obstacle, etc. (As below, so should it be expanded.)

"Monks, a monk deserving rehabilitation should go from a residence with monks, etc. from a non-residence, etc. from a residence or non-residence to a residence with monks, etc. a non-residence with monks... etc. a residence or non-residence with monks where the monks are of the same communion, which one would know: "I am able to go this very day."

"Monks, a monk deserving rehabilitation should not dwell in a residence under the same roof together with a regular monk, should not dwell in a non-residence under the same roof, should not dwell under the same roof in either a residence or a non-residence; having seen a regular monk he should rise from his seat, a regular monk should be invited with a seat; he should not sit down on the same seat together with a regular monk, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

"Monks, a monk deserving rehabilitation should not dwell together with a monk under probation, etc. together with a monk deserving to be sent back to the beginning, etc. together with a monk deserving penance, etc. together with a monk undergoing penance, etc. together with a monk deserving rehabilitation who is more senior under the same roof in a residence, he should not dwell under the same roof in a non-residence; he should not dwell under the same roof in either a residence or a non-residence; he should not sit down on the same seat, he should not sit down on a high seat when one is sitting on a low seat, he should not sit down on a seat when one is sitting on the ground; he should not walk up and down on the same walking path, he should not walk up and down on a high walking path when one is walking up and down on a low walking path, he should not walk up and down on a walking path when one is walking up and down on the ground.

"If, monks, with one deserving rehabilitation as the fourth, one were to give probation, send back to the beginning, give penance, or with that one as the twentieth were to rehabilitate, it is an invalid act and not to be done."

The duties for one deserving rehabilitation are concluded.

The Chapter on One Under Probation is second.

In this chapter there are five cases.

Its summary:

The Chapter on One Under Probation is concluded.

3.

The Section on Accumulation

1.

Emission of Semen

97. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Udāyī had committed one offence, an intentional emission of semen, not concealed. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, not concealed. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed. And thus, monks, it should be given:

Penance for Not Concealed

98. "That monk Udāyī, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. I, venerable sirs, request the Community for six nights of penance for one offence of intentional emission of semen, not concealed. I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. For the second time, I, venerable sirs, request the Community for six nights of penance for one offence of intentional emission of semen, not concealed. I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. For the third time, I, venerable sirs, request the Community for six nights of penance for one offence of intentional emission of semen, not concealed.' "An experienced and competent monk should inform the Community –

99. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requests the Community for six nights of penance for one offence of intentional emission of semen, not concealed. If it is the proper time for the Community, the Community should give six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requests the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gives six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed. If the giving of six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter - Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requests the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gives six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed. If the giving of six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the third time I say this matter - Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requests the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gives six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed. If the giving of six nights of penance to the monk Udāyī for one offence of intentional emission of semen, not concealed, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"Six nights of penance has been given by the Community to the monk Udāyī for one offence of intentional emission of semen, not concealed. It is agreeable to the Community, therefore they are silent, thus I remember it."

Rehabilitation for Not Concealed

100. He, having performed penance, reported to the monks – "Friends, I have committed one offence, an intentional emission of semen, not concealed. I requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance for one offence of intentional emission of semen, not concealed. I have performed penance. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community rehabilitate the monk Udāyī. And thus, monks, he should be rehabilitated –

That monk Udāyī, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – "I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. I requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance for one offence of intentional emission of semen, not concealed. I, venerable sirs, having performed penance, request the Community for rehabilitation.

"I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. I requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance for one offence of intentional emission of semen, not concealed. I, having performed penance, for the second time, venerable sirs, request the Community for rehabilitation.

"I, venerable sirs, have committed one offence, an intentional emission of semen, not concealed. I requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance for one offence of intentional emission of semen, not concealed. I, having performed penance, for the third time, venerable sirs, request the Community for rehabilitation." An experienced and competent monk should inform the Community –

101. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave the monk Udāyī six nights of penance for one offence of intentional emission of semen, not concealed. He, having performed penance, requests the Community for rehabilitation. If it is the proper time for the Community, the Community should rehabilitate the monk Udāyī. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave the monk Udāyī six nights of penance for one offence of intentional emission of semen, not concealed. He, having performed penance, requests the Community for rehabilitation. The Community rehabilitates the monk Udāyī. If the rehabilitation of the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter - Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave the monk Udāyī six nights of penance for one offence of intentional emission of semen, not concealed. He, having performed penance, requests the Community for rehabilitation. The Community rehabilitates the monk Udāyī. If the rehabilitation of the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the third time I say this matter - Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, not concealed. He requested the Community for six nights of penance for one offence of intentional emission of semen, not concealed. The Community gave the monk Udāyī six nights of penance for one offence of intentional emission of semen, not concealed. He, having performed penance, requests the Community for rehabilitation. The Community rehabilitates the monk Udāyī. If the rehabilitation of the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The monk Udāyī has been rehabilitated by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

Probation for Concealed for One Day

102. Now at that time the Venerable Udāyī had committed one offence, an intentional emission of semen, concealed for one day. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for one day. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. And thus, monks, it should be given:

"That monk Udāyī, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for one day. I, venerable sirs, request the Community for probation for one day for one offence of intentional emission of semen, concealed for one day.' For the second time he should request. For the third time he should request. "An experienced and competent monk should inform the Community –

103. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for one day. He requests the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. If it is the proper time for the Community, the Community should give probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for one day. He requests the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gives probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. If the giving of probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Probation for one day has been given by the Community to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. It is agreeable to the Community, therefore they are silent, thus I remember it."

Penance for Concealed for One Day

104. He, having completed probation, reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for one day. I requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave me probation for one day for one offence of intentional emission of semen, concealed for one day. I have completed probation. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give six nights of penance to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. And thus, monks, it should be given:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for one day. I requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave me probation for one day for one offence of intentional emission of semen, concealed for one day. I, venerable sirs, having completed probation, request the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

105. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for one day. He requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. He, having completed probation, requests the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day. If it is the proper time for the Community, the Community should give six nights of penance to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for one day. He requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. He, having completed probation, requests the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day. The Community gives six nights of penance to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. If the giving of six nights of penance to the monk Udāyī for one offence of intentional emission of semen, concealed for one day, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Six nights of penance has been given by the Community to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. It is agreeable to the Community, therefore they are silent, thus I remember it."

Rehabilitation for Concealed for One Day

106. He, having performed penance, reported to the monks – "Friends, I have committed one offence, an intentional emission of semen, concealed for one day. I requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave me probation for one day for one offence of intentional emission of semen, concealed for one day. I, having completed probation, requested the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day. The Community gave me six nights of penance for one offence of intentional emission of semen, concealed for one day. I have performed penance. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community rehabilitate the monk Udāyī. And thus, monks, he should be rehabilitated –

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for one day. I requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave me probation for one day for one offence of intentional emission of semen, concealed for one day. I, having completed probation, requested the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day. The Community gave me six nights of penance for one offence of intentional emission of semen, concealed for one day. I, venerable sirs, having performed penance, request the Community for rehabilitation.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

107. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for one day. He requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. He, having completed probation, requested the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day. The Community gave six nights of penance to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. He, having performed penance, requests the Community for rehabilitation. If it is the proper time for the Community, the Community should rehabilitate the monk Udāyī. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for one day. He requested the Community for probation for one day for one offence of intentional emission of semen, concealed for one day. The Community gave probation for one day to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. He, having completed probation, requested the Community for six nights of penance for one offence of intentional emission of semen, concealed for one day. The Community gave six nights of penance to the monk Udāyī for one offence of intentional emission of semen, concealed for one day. He, having performed penance, requests the Community for rehabilitation. The Community rehabilitates the monk Udāyī. If the rehabilitation of the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The monk Udāyī has been rehabilitated by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

Probation for Concealed for Five Days

108. Now at that time the Venerable Udāyī had committed one offence, an intentional emission of semen, concealed for two days, etc. concealed for three days, etc. concealed for four days, etc. concealed for five days. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for five days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. And thus, monks, it should be given:

"That monk Udāyī, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days. I, venerable sirs, request the Community for five days of probation for one offence of intentional emission of semen, concealed for five days.' For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community –

109. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days. He requests the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. If it is the proper time for the Community, the Community should give five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days. He requests the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gives five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. If the giving of five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Probation for five days has been given by the Community to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning for One Under Probation

110. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for five days. I requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave me five days of probation for one offence of intentional emission of semen, concealed for five days. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community send back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. And thus, monks, he should be sent back to the beginning:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days. I requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave me five days of probation for one offence of intentional emission of semen, concealed for five days. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. I, venerable sirs, request the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

111. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days. He requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. He requests the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. If it is the proper time for the Community, the Community should send back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days. He requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. He requests the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sends back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. If the sending back to the beginning of the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The monk Udāyī has been sent back by the Community to the beginning in the meantime for one offence of intentional emission of semen, not concealed. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning for One Deserving Penance

112. He, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for five days. I requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave me five days of probation for one offence of intentional emission of semen, concealed for five days. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. I, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community send back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. And thus, monks, he should be sent back to the beginning:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days, etc. I, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. I request the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

113. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days, etc. He, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. He requests the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. If it is the proper time for the Community, the Community should send back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days, etc. He, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. He requests the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sends back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. If the sending back to the beginning of the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The monk Udāyī has been sent back by the Community to the beginning in the meantime for one offence of intentional emission of semen, not concealed. It is agreeable to the Community, therefore they are silent, thus I remember it."

Penance for Three Offences

114. He, having completed probation, reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for five days, etc. I have completed probation. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give six nights of penance to the monk Udāyī for three offences. And thus, monks, it should be given:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days. I requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave me five days of probation for one offence of intentional emission of semen, concealed for five days, etc. I, venerable sirs, having completed probation, request the Community for six nights of penance for three offences.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

115. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days, etc. He, having completed probation, requests the Community for six nights of penance for three offences. If it is the proper time for the Community, the Community should give six nights of penance to the monk Udāyī for three offences. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days, etc. He, having completed probation, requests the Community for six nights of penance for three offences. The Community gives six nights of penance to the monk Udāyī for three offences. If the giving of six nights of penance for three offences to the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Six nights of penance for three offences has been given by the Community to the monk Udāyī. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning for One Undergoing Penance

116. He, while performing penance, committed in the meantime one offence, an intentional emission of semen, not concealed. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for five days, etc. I, while performing penance, committed in the meantime one offence, an intentional emission of semen, not concealed. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community, having sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed, give six nights of penance. And thus, monks, he should be sent back to the beginning: That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days, etc. I, while performing penance, committed in the meantime one offence, an intentional emission of semen, not concealed. I, venerable sirs, request the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed.' It should be requested a second time. It should be requested a third time. "An experienced and competent monk should inform the Community –

117. "Let the Community hear me, venerable sir. This monk Udāyī, etc. requests sending back to the beginning. If it is the proper time for the Community, the Community should send back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. This is the motion, etc. The monk Udāyī has been sent back by the Community to the beginning in the meantime for one offence of intentional emission of semen, not concealed, by sending back to the beginning. It is agreeable to the Community, therefore they are silent, thus I remember it."

"And thus, monks, six nights of penance should be given – that monk Udāyī, monks, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days, etc. I, while performing penance, committed in the meantime one offence, an intentional emission of semen, not concealed. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. I, venerable sirs, request the Community for six nights of penance in the meantime for one offence of intentional emission of semen, not concealed.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk Udāyī, etc. requests six nights of penance. If it is the proper time for the Community, the Community should give six nights of penance to the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed. This is the motion, etc. Six nights of penance has been given by the Community to the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning for One Deserving Rehabilitation

118. He, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, not concealed. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for five days, etc. I, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, not concealed. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community, having sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed, give six nights of penance. And thus, monks, he should be sent back to the beginning, etc.

"And thus, monks, six nights of penance should be given, etc.

"Six nights of penance has been given by the Community to the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed. It is agreeable to the Community, therefore they are silent, thus I remember it."

Rehabilitation for One Sent Back to the Beginning

119. He, having performed penance, reported to the monks – "Friends, I have committed one offence, an intentional emission of semen, concealed for five days, etc. I have performed penance. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community rehabilitate the monk Udāyī. And thus, monks, he should be rehabilitated –

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for five days. I requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave me five days of probation for one offence of intentional emission of semen, concealed for five days. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. I, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. I, having completed probation, requested the Community for six nights of penance for three offences. The Community gave me six nights of penance for three offences. I, while performing penance, committed in the meantime one offence, an intentional emission of semen, not concealed. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. I requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance in the meantime for one offence of intentional emission of semen, not concealed. I, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, not concealed. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. I requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, not concealed. The Community gave me six nights of penance in the meantime for one offence of intentional emission of semen, not concealed. I, venerable sirs, having performed penance, request the Community for rehabilitation.'"

It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

120. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days. He requested the Community for five days of probation for one offence of intentional emission of semen, concealed for five days. The Community gave five days of probation to the monk Udāyī for one offence of intentional emission of semen, concealed for five days. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, not concealed. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. He, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, not concealed. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. He, having completed probation, requested the Community for six nights of penance for three offences. The Community gave six nights of penance to the monk Udāyī for three offences. He, while performing penance, committed in the meantime one offence, an intentional emission of semen, not concealed. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. He requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, not concealed. The Community gave six nights of penance to the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed. He, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, not concealed. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, not concealed. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, not concealed. He requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, not concealed. The Community gave six nights of penance to the monk Udāyī in the meantime for one offence of intentional emission of semen, not concealed. He, having performed penance, requests the Community for rehabilitation. If it is the proper time for the Community, the Community should rehabilitate the monk Udāyī. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for five days, etc. He, having performed penance, requests the Community for rehabilitation. The Community rehabilitates the monk Udāyī. If the rehabilitation of the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The monk Udāyī has been rehabilitated by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

Probation for Concealed for a Fortnight

121. Now at that time the Venerable Udāyī had committed one offence, an intentional emission of semen, concealed for a fortnight. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. And thus, monks, it should be given:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for a fortnight. I, venerable sirs, request the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight.' For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community:

122. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requests the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. If it is the proper time for the Community, the Community should give probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requests the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gives probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. If the giving of probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Probation for a fortnight has been given by the Community to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning for One Under Probation for a Fortnight

123. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight. I requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave me probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community, having sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days, give combined probation for the former offence. And thus, monks, he should be sent back to the beginning:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for a fortnight. I requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave me probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. I, venerable sirs, request the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

124. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requests the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. If it is the proper time for the Community, the Community should send back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requests the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sends back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. If the sending back to the beginning of the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The monk Udāyī has been sent back by the Community to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Combined Probation

125. "And thus, monks, combined probation for the former offence should be given - That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for a fortnight. I requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave me probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. I, venerable sirs, request the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days.'"

For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community –

126. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. He requests the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. If it is the proper time for the Community, the Community should give combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. He requests the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gives combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. If the giving of combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Combined probation for the former offence has been given by the Community to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning One Deserving Penance and So On

127. He, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight, etc. I, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community, having sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days, give combined probation for the former offence. And thus, monks, he should be sent back to the beginning, etc.

"And thus, monks, combined probation for the former offence should be given, etc. gives, etc.

"Combined probation for the former offence has been given by the Community to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Penance for Three Offences

128. He, having completed probation, reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight, etc. I have completed probation. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give six nights of penance to the monk Udāyī for three offences. And thus, monks, it should be given:

"That monk Udāyī, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for a fortnight, etc. I, venerable sirs, having completed probation, request the Community for six nights of penance for three offences.' It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

129. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight, etc. He, having completed probation, requests the Community for six nights of penance for three offences. If it is the proper time for the Community, the Community should give six nights of penance to the monk Udāyī for three offences. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight, etc. He, having completed probation, requests the Community for six nights of penance for three offences. The Community gives six nights of penance to the monk Udāyī for three offences. If the giving of six nights of penance for three offences to the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Six nights of penance for three offences has been given by the Community to the monk Udāyī. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning One Undergoing Penance and So On

130. He, while performing penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight, etc. I, while performing penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community, having sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days, having given combined probation for the former offence, give six nights of penance. And thus, monks, he should be sent back to the beginning, etc.

"And thus, monks, combined probation for the former offence should be given, etc.

"And thus, monks, six nights of penance should be given, etc. gives, etc.

"Six nights of penance has been given by the Community to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Sending Back to the Beginning One Deserving Rehabilitation and So On

131. He, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He reported to the monks: "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight, etc. I, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community, having sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days, having given combined probation for the former offence, give six nights of penance. And thus, monks, he should be sent back to the beginning, etc.

"And thus, monks, combined probation for the former offence should be given, etc.

"And thus, monks, six nights of penance should be given, etc. gives, etc.

"Six nights of penance has been given by the Community to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Rehabilitation for Concealment for a Fortnight

132. He, having performed penance, reported to the monks – "Friends, I have committed one offence, an intentional emission of semen, concealed for a fortnight, etc. I have performed penance. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community rehabilitate the monk Udāyī. And thus, monks, he should be rehabilitated –

"That monk Udāyī, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sirs, have committed one offence, an intentional emission of semen, concealed for a fortnight. I requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave me probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. I, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. I requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave me combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. I, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. I requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave me combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. I, having completed probation, requested the Community for six nights of penance for three offences. The Community gave me six nights of penance for three offences. I, while performing penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. I requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave me combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. I, having completed probation, requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave me six nights of penance in the meantime for one offence of intentional emission of semen, concealed for five days. I, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. I requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent me back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. I requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave me combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. I, having completed probation, requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave me six nights of penance in the meantime for one offence of intentional emission of semen, concealed for five days. I, venerable sirs, having performed penance, request the Community for rehabilitation.'"

It should be requested a second time. It should be requested a third time. An experienced and competent monk should inform the Community –

133. "Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight. He requested the Community for probation for a fortnight for one offence of intentional emission of semen, concealed for a fortnight. The Community gave probation for a fortnight to the monk Udāyī for one offence of intentional emission of semen, concealed for a fortnight. He, while undergoing probation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. He requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. He, having completed probation, deserving of penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. He requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. He, having completed probation, requested the Community for six nights of penance for three offences. The Community gave six nights of penance to the monk Udāyī for three offences. He, while performing penance, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. He requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. He, having completed probation, requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave six nights of penance to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. He, having performed penance, deserving rehabilitation, committed in the meantime one offence, an intentional emission of semen, concealed for five days. He requested the Community for sending back to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. The Community sent back the monk Udāyī to the beginning in the meantime for one offence of intentional emission of semen, concealed for five days. He requested the Community for combined probation for the former offence in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave combined probation for the former offence to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. He, having completed probation, requested the Community for six nights of penance in the meantime for one offence of intentional emission of semen, concealed for five days. The Community gave six nights of penance to the monk Udāyī in the meantime for one offence of intentional emission of semen, concealed for five days. He, having performed penance, requests the Community for rehabilitation. If it is the proper time for the Community, the Community should rehabilitate the monk Udāyī. This is the motion.

"Let the Community hear me, venerable sir. This monk Udāyī committed one offence, an intentional emission of semen, concealed for a fortnight, etc. He, having performed penance, requests the Community for rehabilitation. The Community rehabilitates the monk Udāyī. If the rehabilitation of the monk Udāyī is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The monk Udāyī has been rehabilitated by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

Emission of semen is complete.

2.

Probation

Combined Probation by Value

134. Now at that time a certain monk had committed many offences entailing initial and subsequent meetings of the Community – one offence concealed for one day, one offence concealed for two days, one offence concealed for three days, one offence concealed for four days, one offence concealed for five days, one offence concealed for six days, one offence concealed for seven days, one offence concealed for eight days, one offence concealed for nine days, one offence concealed for ten days. He reported to the monks: "Friends, I have committed many offences entailing initial and subsequent meetings of the Community – one offence concealed for one day, etc. one offence concealed for ten days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give that monk combined probation for those offences according to the value of whichever offence is concealed for ten days. And thus, monks, it should be given:

"That monk, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed many offences entailing initial and subsequent meetings of the Community – one offence concealed for one day, etc. one offence concealed for ten days. I, venerable sirs, request the Community for combined probation for those offences according to the value of whichever offence is concealed for ten days.' For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community –

135. "Let the Community hear me, venerable sir. This monk of such and such a name committed many offences entailing initial and subsequent meetings of the Community - one offence concealed for one day, etc. one offence concealed for ten days. He requests the Community for combined probation for those offences according to the value of whichever offence is concealed for ten days. If it is the proper time for the Community, the Community should give combined probation to the monk of such and such a name for those offences according to the value of whichever offence is concealed for ten days. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name committed many offences entailing initial and subsequent meetings of the Community - one offence concealed for one day, etc. one offence concealed for ten days. He requests the Community for combined probation for those offences according to the value of whichever offence is concealed for ten days. The Community gives combined probation to the monk of such and such a name for those offences according to the value of whichever offence is concealed for ten days. If the giving of combined probation for those offences to the monk of such and such a name according to the value of whichever offence is concealed for ten days is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Combined probation has been given by the Community to the monk of such and such a name for those offences according to the value of whichever offence is concealed for ten days. It is agreeable to the Community, therefore they are silent, thus I remember it."

Combination by Value of All Long Concealed

136. Now at that time a certain monk had committed many offences entailing initial and subsequent meetings of the Community – one offence concealed for one day, two offences concealed for two days, three offences concealed for three days, four offences concealed for four days, five offences concealed for five days, six offences concealed for six days, seven offences concealed for seven days, eight offences concealed for eight days, nine offences concealed for nine days, ten offences concealed for ten days. He reported to the monks: "Friends, I have committed many offences entailing initial and subsequent meetings of the Community, one offence concealed for one day, etc. ten offences concealed for ten days. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give that monk combined probation for those offences according to the value of whichever offences are concealed for the longest time. And thus, monks, it should be given:

"That monk, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed many offences entailing initial and subsequent meetings of the Community, one offence concealed for one day, etc. ten offences concealed for ten days. I, venerable sirs, request the Community for combined probation for those offences according to the value of whichever offences are concealed for the longest time.' For the second time he should request. For the third time he should request. "An experienced and competent monk should inform the Community –

137. Let the Community hear me, venerable sir. This monk of such and such a name committed many offences entailing initial and subsequent meetings of the Community, one offence concealed for one day, etc. ten offences concealed for ten days. He requests the Community for combined probation for those offences according to the value of whichever offences are concealed for the longest time. If it is the proper time for the Community, the Community should give combined probation to the monk of such and such a name for those offences according to the value of whichever offences are concealed for the longest time. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name committed many offences entailing initial and subsequent meetings of the Community - one offence concealed for one day, etc. ten offences concealed for ten days. He requests the Community for combined probation for those offences according to the value of whichever offences are concealed for the longest time. The Community gives combined probation to the monk of such and such a name for those offences according to the value of whichever offences are concealed for the longest time. If the giving of combined probation for those offences according to the value of whichever offences are concealed for the longest time to the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Combined probation has been given by the Community to the monk of such and such a name for those offences according to the value of whichever offences are concealed for the longest time. It is agreeable to the Community, therefore they are silent, thus I remember it."

Probation for Two Months

138. Now at that time a certain monk had committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. This occurred to him - "I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?" He requested the Community for two months of probation for one offence concealed for two months. The Community gave him two months of probation for one offence concealed for two months. While he was undergoing probation, a sense of shame came upon him - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: "I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?" I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for two months of probation for the other offence also, concealed for two months?

He reported to the monks: "Friends, I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me - What if I were to request the Community for two months of probation for the other offence also, concealed for two months? How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give that monk two months of probation for the other offence also, concealed for two months. And thus, monks, it should be given:

"That monk, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'I, venerable sirs, have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me - What if I were to request the Community for two months of probation for the other offence also, concealed for two months? I, venerable sirs, request the Community for two months of probation for the other offence also, concealed for two months."

For the second time he should request. For the third time he should request. "An experienced and competent monk should inform the Community –

139. "Let the Community hear me, venerable sir. This monk of such and such a name committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. This occurred to him - 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' He requested the Community for two months of probation for one offence concealed for two months. The Community gave him two months of probation for one offence concealed for two months. While he was undergoing probation, a sense of shame came upon him - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for two months of probation for the other offence also, concealed for two months? He requests the Community for two months of probation for the other offence also, concealed for two months. If it is the proper time for the Community, the Community should give the monk of such and such a name two months of probation for the other offence also, concealed for two months. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. This occurred to him - 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' He requested the Community for two months of probation for one offence concealed for two months. The Community gave him two months of probation for one offence concealed for two months. While he was undergoing probation, a sense of shame came upon him - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for two months of probation for the other offence also, concealed for two months? He requests the Community for two months of probation for the other offence also, concealed for two months. The Community gives the monk of such and such a name two months of probation for the other offence also, concealed for two months. If the giving of two months of probation for the other offence also, concealed for two months, to the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Probation for two months has been given by the Community to the monk of such and such a name for the other offence also, concealed for two months. It is agreeable to the Community, therefore they are silent, thus I remember it." That monk, monks, should undergo probation for two months based on that.

The Procedure for Undergoing Probation for Two Months

140. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' He requests the Community for two months of probation for one offence concealed for two months. The Community gives him two months of probation for one offence concealed for two months. While he was undergoing probation, a sense of shame came upon him - 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for two months of probation for one offence concealed for two months?' I requested the Community for two months of probation for one offence concealed for two months. The Community gave me two months of probation for one offence concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for two months of probation for the other offence also, concealed for two months? He requests the Community for two months of probation for the other offence also, concealed for two months. The Community gives him two months of probation for the other offence also, concealed for two months. That monk, monks, should undergo probation for two months based on that.

141. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; he knows one offence, he does not know one offence. He requests the Community for two months of probation for the offence which he knows, concealed for two months. The Community gives him two months of probation for that offence concealed for two months. He, while undergoing probation, knows the other offence also. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; I knew one offence, I did not know one offence. I requested the Community for two months of probation for the offence which I knew, concealed for two months. The Community gave me two months of probation for that offence concealed for two months. I, while undergoing probation, know the other offence also. What if I were to request the Community for two months of probation for the other offence also, concealed for two months?' He requests the Community for two months of probation for the other offence also, concealed for two months. The Community gives him two months of probation for the other offence also, concealed for two months. That monk, monks, should undergo probation for two months based on that.

142. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; he remembers one offence, he forgets one offence. He requests the Community for two months of probation for the offence which he remembers, concealed for two months. The Community gives him two months of probation for that offence concealed for two months. He, while undergoing probation, remembers the other offence also. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; I remembered one offence, I forgot one offence. I requested the Community for two months of probation for the offence which I remembered, concealed for two months. The Community gave me two months of probation for that offence concealed for two months. I, while undergoing probation, remember the other offence also. What if I were to request the Community for two months of probation for the other offence also, concealed for two months?' He requests the Community for two months of probation for the other offence also, concealed for two months. The Community gives him two months of probation for the other offence also, concealed for two months. That monk, monks, should undergo probation for two months based on that.

143. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; for one offence he is free from doubt, for one offence he is doubtful. He requests the Community for two months of probation for the offence for which he is free from doubt, concealed for two months. The Community gives him two months of probation for that offence concealed for two months. He, while undergoing probation, becomes free from doubt regarding the other offence also. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; for one offence he is free from doubt, for one offence he is doubtful. I requested the Community for two months of probation for the offence for which I was free from doubt, concealed for two months. The Community gave me two months of probation for that offence concealed for two months. I, while undergoing probation, am free from doubt regarding the other offence also. What if I were to request the Community for two months of probation for the other offence also, concealed for two months?' He requests the Community for two months of probation for the other offence also, concealed for two months. The Community gives him two months of probation for the other offence also, concealed for two months. That monk, monks, should undergo probation for two months based on that.

144. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; one offence knowingly concealed, one offence unknowingly concealed. He requests the Community for two months of probation for those offences concealed for two months. The Community gives him two months of probation for those offences concealed for two months. While he is undergoing probation, another monk arrives who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He said thus - 'What has this monk committed, friend? For what is this monk undergoing probation?' They said thus - 'This monk, friend, committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; one offence knowingly concealed, one offence unknowingly concealed. He requests the Community for two months of probation for those offences concealed for two months. The Community gave him two months of probation for those offences concealed for two months. These this monk has committed, friend, for these this monk is undergoing probation.' He said thus - 'That offence, friend, which was knowingly concealed, the giving of probation for that offence is legally valid; because of being by rule, it is valid. But that offence, friend, which was unknowingly concealed, the giving of probation for that offence is not legally valid; because of not being by rule, it is not valid. For one offence, friend, the monk is deserving of penance.'

145. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; one offence concealed while remembering, one offence concealed while not remembering. He requests the Community for two months of probation for those offences concealed for two months. The Community gives him two months of probation for those offences concealed for two months. While he is undergoing probation, another monk arrives who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He said thus - 'What has this monk committed, friend? For what is this monk undergoing probation?' They said thus - 'This monk, friend, committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; one offence concealed while remembering, one offence concealed while not remembering. He requested the Community for two months of probation for those offences concealed for two months. The Community gave him two months of probation for those offences concealed for two months. These this monk has committed, friend; for these this monk is undergoing probation.' He said thus - 'That offence, friend, which was concealed while remembering, the giving of probation for that offence is legally valid; because of being by rule, it is valid. But that offence, friend, which was concealed while not remembering, the giving of probation for that offence is not legally valid; because of not being by rule, it is not valid. For one offence, friend, the monk is deserving of penance.'

146. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; one offence concealed free from doubt, one offence concealed with doubt. He requests the Community for two months of probation for those offences concealed for two months. The Community gives him two months of probation for those offences concealed for two months. While he is undergoing probation, another monk arrives who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He said thus - 'What has this monk committed, friend? For what is this monk undergoing probation?' They said thus - 'This monk, friend, committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; one offence concealed free from doubt, one offence concealed with doubt. He requested the Community for two months of probation for those offences concealed for two months. The Community gave him two months of probation for those offences concealed for two months. These this monk has committed, friend; for these this monk is undergoing probation.' He said thus - 'That offence, friend, which was concealed free from doubt, the giving of probation for that offence is legally valid; because of being by rule, it is valid. But that offence, friend, which was concealed with doubt, the giving of probation for that offence is not legally valid; because of not being by rule, it is not valid. For one offence, friend, the monk is deserving of penance.'

147. Now at that time a certain monk had committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. This occurred to him - "I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?" He requested the Community for one month of probation for two offences concealed for two months. The Community gave him one month of probation for two offences concealed for two months. While he was undergoing probation, a sense of shame came upon him - "I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for the other month of probation also for two offences concealed for two months?"

He reported to the monks: "Friends, I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give that monk the other month of probation also for two offences concealed for two months. And thus, monks, it should be given:

"That monk, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' I, venerable sirs, request the Community for the other month of probation also for two offences concealed for two months." For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community –

148. "Let the Community hear me, venerable sir. This monk of such and such a name committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. This occurred to him - 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' He requested the Community for one month of probation for two offences concealed for two months. The Community gave him one month of probation for two offences concealed for two months. While he was undergoing probation, a sense of shame came upon him - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' He requests the Community for the other month of probation also for two offences concealed for two months. If it is the proper time for the Community, the Community should give the monk of such and such a name the other month of probation also for two offences concealed for two months. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. This occurred to him - 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' He requested the Community for one month of probation for two offences concealed for two months. The Community gave him one month of probation for two offences concealed for two months. While he was undergoing probation, a sense of shame came upon him - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' He requests the Community for the other month of probation also for two offences concealed for two months. The Community gives the monk of such and such a name the other month of probation also for two offences concealed for two months. If the giving of the other month of probation also for two offences concealed for two months to the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Probation for the other month also has been given by the Community to the monk of such and such a name for two offences concealed for two months. It is agreeable to the Community, therefore they are silent, thus I remember it."

"That monk, monks, should undergo probation for two months with reference to the former.

149. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' He requests the Community for one month of probation for two offences concealed for two months. The Community gives him one month of probation for two offences concealed for two months. While he was undergoing probation, a sense of shame came upon him - I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. Then this occurred to me: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. What if I were to request the Community for one month of probation for two offences concealed for two months?' I requested the Community for one month of probation for two offences concealed for two months. The Community gave me one month of probation for two offences concealed for two months. While I was undergoing probation, a sense of shame came upon me. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' He requests the Community for the other month of probation also for two offences concealed for two months. The Community gives him the other month of probation also for two offences concealed for two months. That monk, monks, should undergo probation for two months with reference to the former.

150. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; he knows one month, he does not know one month. He requests the Community for probation for whichever month he knows for two offences concealed for two months. The Community gives him probation for whichever month he knows for two offences concealed for two months. He, while undergoing probation, knows the other month also. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; I knew one month, I did not know one month. I requested the Community for probation for whichever month I knew for two offences concealed for two months. The Community gave me probation for whichever month I knew for two offences concealed for two months. I, while undergoing probation, know the other month also. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' He requests the Community for the other month of probation also for two offences concealed for two months. The Community gives him the other month of probation also for two offences concealed for two months. That monk, monks, should undergo probation for two months with reference to the former.

151. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; he remembers one month, he forgets one month. He requests the Community for probation for whichever month he remembers for two offences concealed for two months. The Community gives him probation for whichever month he remembers for two offences concealed for two months. He, while undergoing probation, remembers the other month also. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; I remembered one month, I forgot one month. I requested the Community for probation for whichever month I remembered for two offences concealed for two months. The Community gave me probation for whichever month I remembered for two offences concealed for two months. I, while undergoing probation, remember the other month also. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' He requests the Community for the other month of probation also for two offences concealed for two months. The Community gives him the other month of probation also for two offences concealed for two months. That monk, monks, should undergo probation for two months with reference to the former.

152. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; for one month he is free from doubt, for one month he is doubtful. He requests the Community for probation for whichever month he is free from doubt for two offences concealed for two months. The Community gives him probation for whichever month he is free from doubt for two offences concealed for two months. He, while undergoing probation, becomes free from doubt regarding the other month also. He thinks thus: 'I have committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; for one month he is free from doubt, for one month he is doubtful. I requested the Community for probation for whichever month I was free from doubt for two offences concealed for two months. The Community gave me probation for whichever month I was free from doubt for two offences concealed for two months. I, while undergoing probation, am free from doubt regarding the other month also. What if I were to request the Community for the other month of probation also for two offences concealed for two months?' He requests the Community for the other month of probation also for two offences concealed for two months. The Community gives him the other month of probation also for two offences concealed for two months. That monk, monks, should undergo probation for two months with reference to the former.

153. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; one month knowingly concealed, one month unknowingly concealed. He requests the Community for two months of probation for two offences concealed for two months. The Community gives him two months of probation for two offences concealed for two months. While he is undergoing probation, another monk arrives who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He said thus - 'What has this monk committed, friend? For what is this monk undergoing probation?' They said thus - 'This monk, friend, committed two offences entailing initial and subsequent meetings of the Community, concealed for two months. One month knowingly concealed, one month unknowingly concealed. He requested the Community for two months of probation for two offences concealed for two months. The Community gave him two months of probation for two offences concealed for two months. These this monk has committed, friend, for these this monk is undergoing probation.' He said thus - 'That month, friend, which was knowingly concealed, the giving of probation for that month is legally valid; because of being by rule, it is valid. But that month, friend, which was unknowingly concealed, the giving of probation for that month is not legally valid; because of not being by rule, it is not valid. For one month, friend, the monk is deserving of penance.'

154. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; one month concealed while remembering, one month concealed while not remembering. He requests the Community for two months of probation for two offences concealed for two months. The Community gives him two months of probation for two offences concealed for two months. While he is undergoing probation, another monk arrives who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He said thus - 'What has this monk committed, friend? For what is this monk undergoing probation?' They said thus - 'This monk, friend, committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; one month concealed while remembering, one month concealed while not remembering. He requested the Community for two months of probation for two offences concealed for two months. The Community gave him two months of probation for two offences concealed for two months. These this monk has committed, friend, for these this monk is undergoing probation.' He said thus - 'That month, friend, which was concealed while remembering, the giving of probation for that month is legally valid; because of being by rule, it is valid. But that month, friend, which was concealed while not remembering, the giving of probation for that month is not legally valid; because of not being by rule, it is not valid. For one month, friend, the monk is deserving of penance.'

155. "Here, monks, a monk commits two offences entailing initial and subsequent meetings of the Community, concealed for two months; one month concealed free from doubt, one month concealed with doubt. He requests the Community for two months of probation for two offences concealed for two months. The Community gives him two months of probation for two offences concealed for two months. While he is undergoing probation, another monk arrives who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, one who has shame, one who is scrupulous, eager to train. He said thus - 'What has this monk committed, friend? For what is this monk undergoing probation?' They said thus - 'This monk, friend, committed two offences entailing initial and subsequent meetings of the Community, concealed for two months; one month concealed free from doubt, one month concealed with doubt. He requested the Community for two months of probation for two offences concealed for two months. The Community gave him two months of probation for two offences concealed for two months. These this monk has committed, friend, for these this monk is undergoing probation.' He said thus - 'That month, friend, which was concealed free from doubt, the giving of probation for that month is legally valid; because of being by rule, it is valid. But that month, friend, which was concealed with doubt, the giving of probation for that month is not legally valid; because of not being by rule, it is not valid. For one month, friend, the monk is deserving of penance.'

Purifying Probation

156. Now at that time a certain monk had committed many offences entailing initial and subsequent meetings of the Community. He does not know the limit of offences; he does not know the limit of nights; the limit of offences slips away, the limit of nights slips away; he is doubtful about the limit of offences, he is doubtful about the limit of nights. He reported to the monks: "Friends, I have committed many offences entailing initial and subsequent meetings of the Community; I do not know the limit of offences, I do not know the limit of nights; the limit of offences slips away, the limit of nights slips away; he is doubtful about the limit of offences, he is doubtful about the limit of nights. How should I proceed?" They reported this matter to the Blessed One. "If so, monks, let the Community give that monk purifying probation for those offences. And thus, monks, it should be given:

"That monk, monks, having approached the Community, etc. should address them thus: 'I, venerable sirs, have committed many offences entailing initial and subsequent meetings of the Community. I do not know the limit of offences, I do not know the limit of nights; the limit of offences slips away, the limit of nights slips away; he is doubtful about the limit of offences, he is doubtful about the limit of nights. I, venerable sirs, request the Community for purifying probation for those offences.' For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community –

157. "Let the Community hear me, venerable sir. This monk of such and such a name committed many offences entailing initial and subsequent meetings of the Community. He does not know the limit of offences, he does not know the limit of nights; the limit of offences slips away, the limit of nights slips away; he is doubtful about the limit of offences, he is doubtful about the limit of nights. He requests the Community for purifying probation for those offences. If it is the proper time for the Community, the Community should give purifying probation to the monk of such and such a name for those offences. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name committed many offences entailing initial and subsequent meetings of the Community. He does not know the limit of offences, he does not know the limit of nights; the limit of offences slips away, the limit of nights slips away; he is doubtful about the limit of offences, he is doubtful about the limit of nights. He requests the Community for purifying probation for those offences. The Community gives purifying probation to the monk of such and such a name for those offences. If the giving of purifying probation for those offences to the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"Purifying probation has been given by the Community to the monk of such and such a name for those offences. It is agreeable to the Community, therefore they are silent, thus I remember it."

158. "Thus, monks, purifying probation should be given; thus probation should be given. And how, monks, should purifying probation be given? He does not know the limit of offences, he does not know the limit of nights; the limit of offences slips away, the limit of nights slips away; he is doubtful about the limit of offences, he is doubtful about the limit of nights - purifying probation should be given.

"He knows the limit of offences, he does not know the limit of nights; he remembers the limit of offences, the limit of nights slips away; he is free from doubt about the limit of offences, he is doubtful about the limit of nights - purifying probation should be given.

"He knows some of the limit of offences, he does not know some, he does not know the limit of nights; he remembers some of the limit of offences, some slips away, the limit of nights slips away; he is doubtful about some of the limit of offences, free from doubt about some, he is doubtful about the limit of nights - purifying probation should be given.

"He does not know the limit of offences, he knows some of the limit of nights, he does not know some; the limit of offences slips away, he remembers some of the limit of nights, some slips away; he is doubtful about the limit of offences, he is doubtful about some of the limit of nights, free from doubt about some - purifying probation should be given.

"He knows the limit of offences, he knows some of the limit of nights, he does not know some; he remembers the limit of offences, he remembers some of the limit of nights, some slips away; he is free from doubt about the limit of offences, he is doubtful about some of the limit of nights, free from doubt about some - purifying probation should be given.

"He knows some of the limit of offences, he does not know some; he knows some of the limit of nights, he does not know some; he remembers some of the limit of offences, some slips away; he remembers some of the limit of nights, some slips away; he is doubtful about some of the limit of offences, free from doubt about some; he is doubtful about some of the limit of nights, free from doubt about some - purifying probation should be given. Thus, monks, purifying probation should be given.

159. "And how, monks, should probation be given? He knows the limit of offences, he knows the limit of nights; he remembers the limit of offences, he remembers the limit of nights; he is free from doubt about the limit of offences, he is free from doubt about the limit of nights - probation should be given.

"He does not know the limit of offences, he knows the limit of nights; the limit of offences slips away, he remembers the limit of nights, he is doubtful about the limit of offences, he is free from doubt about the limit of nights - probation should be given.

"He knows some of the limit of offences, he does not know some, he knows the limit of nights; he remembers some of the limit of offences, some slips away, he remembers the limit of nights; he is doubtful about some of the limit of offences, free from doubt about some, he is free from doubt about the limit of nights - probation should be given. Thus, monks, probation should be given.

Probation is concluded.

3.

The Forty

160. Now at that time a certain monk undergoing probation left the monastic community. He, having returned again, requested full ordination from the monks. They reported this matter to the Blessed One.

"Here, monks, a monk undergoing probation leaves the monastic community. For one who has left the monastic community, monks, the probation is not valid. If he again receives full ordination, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation becomes a novice. For a novice, monks, the probation is not valid. If he again receives full ordination, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation becomes mad. For a mad man, monks, the probation is not valid. If he again becomes not mad, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation becomes mentally deranged. For one who is mentally deranged, monks, the probation is not valid. If he again becomes not mentally deranged, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation becomes afflicted by pain. For one afflicted by pain, monks, the probation is not valid. If he again becomes not afflicted by pain, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation is suspended for not seeing an offence. For a suspended person, monks, the probation is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation is suspended for not making amends for an offence. For a suspended person, monks, the probation is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

"Here, monks, a monk undergoing probation is suspended for not giving up an evil view. For a suspended person, monks, the probation is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone, the remainder should be undergone.

161. "Here, monks, a monk deserving to be sent back to the beginning leaves the monastic community. For one who has left the monastic community, monks, the sending back to the beginning is not valid. If he again receives full ordination, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone. That monk should be sent back to the beginning.

"Here, monks, a monk deserving to be sent back to the beginning becomes a novice, etc. becomes mad, etc. becomes mentally deranged, etc. becomes afflicted by pain, etc. is suspended for not seeing an offence, etc. is suspended for not making amends for an offence, etc. is suspended for not giving up an evil view. For a suspended person, monks, the sending back to the beginning is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone. That monk should be sent back to the beginning.

162. "Here, monks, a monk deserving of penance leaves the monastic community. For one who has left the monastic community, monks, the giving of penance is not valid. If he again receives full ordination, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone. Penance should be given to that monk.

"Here, monks, a monk deserving of penance becomes a novice, etc. becomes mad, etc. becomes mentally deranged, etc. becomes afflicted by pain, etc. is suspended for not seeing an offence, etc. is suspended for not making amends for an offence, etc. is suspended for not giving up an evil view. For a suspended person, monks, the giving of penance is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone. Penance should be given to that monk.

163. "Here, monks, a monk performing penance leaves the monastic community. For one who has left the monastic community, monks, the penance observance is not valid. If he again receives full ordination, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone; whatever penance was given is well given, whatever penance was performed is well performed, the remainder should be performed.

"Here, monks, a monk performing penance becomes a novice, etc. becomes mad, etc. becomes mentally deranged, etc. becomes afflicted by pain, etc. is suspended for not seeing an offence, etc. is suspended for not making amends for an offence, etc. is suspended for not giving up an evil view. For a suspended person, monks, the penance observance is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone; whatever penance was given is well given, whatever penance was performed is well performed, the remainder should be performed.

164. "Here, monks, a monk deserving rehabilitation leaves the monastic community. For one who has left the monastic community, monks, the rehabilitation is not valid. If he again receives full ordination, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone; whatever penance was given is well given, whatever penance was performed is well performed. That monk should be rehabilitated.

"Here, monks, a monk deserving rehabilitation becomes a novice, etc. becomes mad, etc.

becomes mentally deranged, etc. becomes afflicted by pain, etc. is suspended for not seeing an offence, etc. is suspended for not making amends for an offence, etc. is suspended for not giving up an evil view. For a suspended person, monks, the rehabilitation is not valid. If he is again reinstated, for him that same former giving of probation applies. Whatever probation was given is well given, whatever was undergone is well undergone; whatever penance was given is well given, whatever penance was performed is well performed. That monk should be rehabilitated.

The forty is complete.

4.

The Thirty-Six

165. "Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. That monk should be sent back to the beginning.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community, unlimited in number, not concealed, etc. unlimited in number, concealed, etc. unlimited in number, some concealed and some not concealed, etc. some limited in number and some unlimited in number, not concealed, etc. some limited in number and some unlimited in number, concealed, etc. some limited in number and some unlimited in number, some concealed and some not concealed. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk deserving of penance, etc. performing penance, etc. (as with probation, so should it be expanded) deserving rehabilitation commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed, etc. limited in number, concealed, etc. limited in number, some concealed and some not concealed, etc. unlimited in number, not concealed, etc. unlimited in number, concealed, etc. unlimited in number, some concealed and some not concealed, etc. some limited in number and some unlimited in number, not concealed, etc. some limited in number and some unlimited in number, concealed, etc. some limited in number and some unlimited in number, some concealed and some not concealed. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

The thirty-six is complete.

5.

The Hundred on Penance

166. "Here, monks, a monk, having committed many offences entailing initial and subsequent meetings of the Community, without concealing them, leaves the monastic community. He, being fully ordained again, does not conceal those offences. Penance should be given to that monk, monks.

"Here, monks, a monk, having committed many offences entailing initial and subsequent meetings of the Community, without concealing them, leaves the monastic community. He, being fully ordained again, conceals those offences. Having given probation to that monk, monks, for the later class of offence according to how long it was concealed, penance should be given.

"Here, monks, a monk, having committed many offences entailing initial and subsequent meetings of the Community, having concealed them, leaves the monastic community. He, being fully ordained again, does not conceal those offences. Having given probation to that monk, monks, for the former class of offence according to how long it was concealed, penance should be given.

"Here, monks, a monk, having committed many offences entailing initial and subsequent meetings of the Community, having concealed them, leaves the monastic community. He, being fully ordained again, conceals those offences. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

167. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards does not conceal; whatever offences he formerly did not conceal, those offences he afterwards does not conceal. Having given probation to that monk, monks, for the former class of offence according to how long it was concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards does not conceal; whatever offences he formerly did not conceal, those offences he afterwards conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards conceals; whatever offences he formerly did not conceal, those offences he afterwards does not conceal. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards conceals; whatever offences he formerly did not conceal, those offences he afterwards conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

168. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals. Whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and does not conceal; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and does not conceal. Having given probation to that monk, monks, for the former class of offence according to how long it was concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals. Whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and does not conceal; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals. Whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and conceals; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and does not conceal. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals; whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and conceals; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

169. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered does not conceal; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered does not conceal. Having given probation to that monk, monks, for the former class of offence according to how long it was concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered does not conceal; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered conceals; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered does not conceal. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered conceals; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

170. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal. Having given probation to that monk, monks, for the former class of offence according to how long it was concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

171. "Here, monks, a monk, having committed many offences entailing initial and subsequent meetings of the Community, without concealing them, becomes a novice, etc. becomes mad, etc. becomes mentally deranged, etc. (As below, so should it be expanded) becomes afflicted by pain, etc. He has offences that are concealed and also not concealed, etc. He knows some offences, he does not know some offences, etc. He remembers some offences, he forgets some offences, etc. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He becomes afflicted by pain. He, again becoming not afflicted by pain, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. Having given probation to that monk, monks, for both the former and the later class of offence according to how long they were concealed, penance should be given.

The hundred on penance is concluded.

6.

The Four Hundred on Combined Probation with Sending Back to the Beginning

172. "Here, monks, a monk undergoing probation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, without concealing them, leaves the monastic community. He, being fully ordained again, does not conceal those offences. That monk should be sent back to the beginning.

"Here, monks, a monk undergoing probation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, without concealing them, leaves the monastic community. He, being fully ordained again, conceals those offences. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, having concealed them, leaves the monastic community. He, being fully ordained again, does not conceal those offences. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, having concealed them, leaves the monastic community. He, being fully ordained again, conceals those offences. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

173. "Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards does not conceal; whatever offences he formerly did not conceal, those offences he afterwards does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards does not conceal; whatever offences he formerly did not conceal, those offences he afterwards conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards conceals; whatever offences he formerly did not conceal, those offences he afterwards does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He has offences that are concealed and also not concealed. He, having left the monastic community, being fully ordained again, whatever offences he formerly concealed, those offences he afterwards conceals; whatever offences he formerly did not conceal, those offences he afterwards conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

174. "Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals; whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and does not conceal; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals; whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and does not conceal; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals; whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and conceals; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He knows some offences, he does not know some offences. Whatever offences he knows, those offences he conceals, whatever offences he does not know, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly knew and concealed, those offences he afterwards knows and conceals; whatever offences he formerly did not know and did not conceal, those offences he afterwards knows and conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

175. "Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered does not conceal; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered does not conceal; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered conceals; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. He remembers some offences, he forgets some offences. Whatever offences he remembers, those offences he conceals; whatever offences he forgets, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly having remembered concealed, those offences he afterwards having remembered conceals; whatever offences he formerly not having remembered did not conceal, those offences he afterwards having remembered conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

176. "Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

"Here, monks, a monk undergoing probation commits in the meantime many offences entailing initial and subsequent meetings of the Community. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He, having left the monastic community, being fully ordained again, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

177. "Here, monks, a monk undergoing probation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, without concealing them, becomes a novice, etc. becomes mad, etc. becomes mentally deranged, etc. becomes afflicted by pain, etc. He has offences that are concealed and also not concealed (as expanded below, so should it be expanded), etc. He knows some offences, he does not know some offences, etc. He remembers some offences, he forgets some offences, etc. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He becomes afflicted by pain. He, again becoming not afflicted by pain, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

178. "Here, monks, a monk deserving of penance, etc. performing penance, etc. deserving rehabilitation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, without concealing them, leaves the monastic community, etc. (One deserving of penance, one performing penance, and one deserving rehabilitation should be expanded just as probation was expanded.)

179. "Here, monks, a monk deserving rehabilitation, having committed in the meantime many offences entailing initial and subsequent meetings of the Community, without concealing them, becomes a novice, etc. becomes mad, etc. becomes mentally deranged, etc. becomes afflicted by pain, etc. He has offences that are concealed and also not concealed, etc. He knows some offences, he does not know some offences, etc. He remembers some offences, he forgets some offences, etc. For some offences he is free from doubt, for some offences he is doubtful. Whatever offences for which he is free from doubt, those offences he conceals; whatever offences for which he is doubtful, those offences he does not conceal. He becomes afflicted by pain. He, again becoming not afflicted by pain, whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, does not conceal; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, does not conceal, etc. whatever offences he formerly, being free from doubt, concealed, those offences he afterwards, being free from doubt, conceals; whatever offences he formerly, being doubtful, did not conceal, those offences he afterwards, being free from doubt, conceals. That monk should be sent back to the beginning. And combined probation for his offences according to how long they were concealed should be given for the former offence.

The four hundred on combined probation with sending back to the beginning is concluded.

7.

The Eight on the Section on Measure and So On

180. "Here, monks, a monk, having committed many offences entailing initial and subsequent meetings of the Community, limited in number, without concealing them, etc. unlimited in number, without concealing them, etc. of one name, without concealing them, etc. of various names, without concealing them, etc. similar, without concealing them, etc. of different subject, without concealing them, etc. defined, without concealing them, etc. mixed, without concealing them, leaves the monastic community, etc. (As below, so should it be expanded.)

The eight on the section on measure and so on is concluded.

8.

The Eleven on the Section on Two Monks

181. Two monks have committed an offence entailing initial and subsequent meetings of the Community. Regarding the offence entailing initial and subsequent meetings of the Community, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed an offence entailing initial and subsequent meetings of the Community. Regarding the offence entailing initial and subsequent meetings of the Community, they are doubtful. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed an offence entailing initial and subsequent meetings of the Community. Regarding the offence entailing initial and subsequent meetings of the Community, they hold the view that it is a mixed offence. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed a mixed offence. Regarding the mixed offence, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed a mixed offence. Regarding the mixed offence, they hold the view that it is a mixed offence. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed a pure offence. Regarding the pure offence, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Both should be made to act according to the rule.

Two monks have committed a pure offence. They hold the view that the pure offence is a pure offence. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Both should be made to act according to the rule.

Two monks have committed an offence entailing initial and subsequent meetings of the Community. Regarding the offence entailing initial and subsequent meetings of the Community, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. One thinks "I will report," one thinks "I will not report." He conceals during the first watch, he conceals during the second watch, he conceals during the third watch – when dawn arose the offence is concealed. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed an offence entailing initial and subsequent meetings of the Community. Regarding the offence entailing initial and subsequent meetings of the Community, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. They go thinking "We will report." For one, on the way, the mental state of contempt arises thinking "I will not report." He conceals during the first watch, he conceals during the second watch, he conceals during the third watch – when dawn arose the offence is concealed. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed an offence entailing initial and subsequent meetings of the Community. Regarding the offence entailing initial and subsequent meetings of the Community, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. They are mad men. They afterwards, having become not mad, one conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

Two monks have committed an offence entailing initial and subsequent meetings of the Community. While the Pātimokkha is being recited, they say thus – "Only now do we know – this rule too, it seems, having come down in the discourses, included in the discourses, comes up for recitation fortnightly." Regarding the offence entailing initial and subsequent meetings of the Community, they hold the view that it is an offence entailing initial and subsequent meetings of the Community. One conceals, one does not conceal. Whoever conceals should be made to confess a wrong-doing. Having given probation to him according to how long it was concealed, penance should be given to both.

The eleven on the section on two monks is concluded.

9.

The Nonad on Impurity at the Root

182. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule; gives penance not by rule, rehabilitates not by rule. That monk, monks, is impure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule; gives penance not by rule, rehabilitates not by rule. That monk, monks, is impure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule, gives penance not by rule, rehabilitates not by rule. That monk, monks, is impure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, unlimited in number, not concealed, etc. unlimited in number, concealed, etc. unlimited in number, some concealed and some not concealed, etc. some limited in number and some unlimited in number, not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule; gives penance not by rule, rehabilitates not by rule. That monk, monks, is impure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule; gives penance not by rule, rehabilitates not by rule. That monk, monks, is impure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, some concealed and some not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by a legally valid act that is unshakable and worthy of standing; gives combined probation by rule; gives penance not by rule; rehabilitates not by rule. That monk, monks, is impure from those offences.

The nonad on impurity at the root is concluded.

10.

The Second Nonad

183. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule; gives penance by rule, rehabilitates by rule. That monk, monks, is impure from those offences. (1)

Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule; gives penance by rule, rehabilitates by rule. That monk, monks, is impure from those offences. (2)

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule; gives penance by rule, rehabilitates by rule. That monk, monks, is impure from those offences. (3)

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, of one name and of different names, of the same subject and of different subject, defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, unlimited in number, not concealed, etc. unlimited in number, concealed, etc. unlimited in number, some concealed and some not concealed, etc. some limited in number and some unlimited in number, not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule; gives penance by rule, rehabilitates by rule. That monk, monks, is impure from those offences. (4-7)

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule, gives penance by rule, rehabilitates by rule. That monk, monks, is impure from those offences. (8)

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, some concealed and some not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule; gives penance by rule, rehabilitates by rule. That monk, monks, is impure from those offences. (9)

The second nonad is concluded.

11.

The Third Nonad

184. "Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule. He, imagining 'I am undergoing probation,' commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. He, standing on that ground, remembers the offences committed in the meantime for the former offences, remembers the offences committed in the meantime for the later offences. He thinks thus: 'I have committed many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. I requested the Community for combined probation for those offences. The Community gave me combined probation for those offences. I, while undergoing probation, committed in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. I requested the Community for sending back to the beginning for the offences committed in the meantime. The Community sent me back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gave combined probation not by rule. I, imagining 'I am undergoing probation,' committed in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, not concealed. I, standing on that ground, remember the offences committed in the meantime for the former offences, remember the offences committed in the meantime for the later offences. What if I were to request the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule; for penance by rule, for rehabilitation by rule.' He requests the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule; for penance by rule, for rehabilitation by rule. The Community sends him back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule; gives penance by rule, rehabilitates by rule. That monk, monks, is pure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule. He, imagining 'I am undergoing probation,' commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. He, standing on that ground, remembers the offences committed in the meantime for the former offences, remembers the offences committed in the meantime for the later offences. He thinks thus: 'I have committed many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. I requested the Community for combined probation for those offences. The Community gave me combined probation for those offences. I, while undergoing probation, committed in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. I requested the Community for sending back to the beginning for the offences committed in the meantime. The Community sent me back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gave combined probation not by rule. I, imagining 'I am undergoing probation,' committed in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, concealed. I, standing on that ground, remember the offences committed in the meantime for the former offences, remember the offences committed in the meantime for the later offences. What if I were to request the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule.' He requests the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule. The Community sends him back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule, gives penance by rule, rehabilitates by rule. That monk, monks, is pure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule. He, imagining 'I am undergoing probation,' commits in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. He, standing on that ground, remembers the offences committed in the meantime for the former offences, remembers the offences committed in the meantime for the later offences. He thinks thus: 'I have committed many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. I requested the Community for combined probation for those offences. The Community gave me combined probation for those offences. I, while undergoing probation, committed in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. I requested the Community for sending back to the beginning for the offences committed in the meantime. The Community sent me back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gave combined probation not by rule. I, imagining 'I am undergoing probation,' committed in the meantime many offences entailing initial and subsequent meetings of the Community, limited in number, some concealed and some not concealed. I, standing on that ground, remember the offences committed in the meantime for the former offences, remember the offences committed in the meantime for the later offences. What if I were to request the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule.' He requests the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule. The Community sends him back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule, gives penance by rule, rehabilitates by rule. That monk, monks, is pure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, unlimited in number, not concealed, etc. unlimited in number, concealed, etc. unlimited in number, some concealed and some not concealed, etc. some limited in number and some unlimited in number, not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sent him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule. He, imagining 'I am undergoing probation,' etc. The Community sends him back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule, gives penance by rule, rehabilitates by rule. That monk, monks, is pure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule. He, imagining 'I am undergoing probation,' commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, concealed. He, standing on that ground, remembers the offences committed in the meantime for the former offences, remembers the offences committed in the meantime for the later offences. He thinks thus: 'I have committed many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. I requested the Community for combined probation for those offences. The Community gave me combined probation for those offences. I, while undergoing probation, committed in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, concealed. I requested the Community for sending back to the beginning for the offences committed in the meantime. The Community sent me back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gave combined probation not by rule. I, imagining 'I am undergoing probation,' committed in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, concealed. I, standing on that ground, remember the offences committed in the meantime for the former offences, remember the offences committed in the meantime for the later offences. What if I were to request the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule.' He requests the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule. The Community sends him back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule, gives penance by rule, rehabilitates by rule. That monk, monks, is pure from those offences.

"Here, monks, a monk commits many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. He requests the Community for combined probation for those offences. The Community gives him combined probation for those offences. He, while undergoing probation, commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, some concealed and some not concealed. He requests the Community for sending back to the beginning for the offences committed in the meantime. The Community sends him back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gives combined probation not by rule. He, imagining 'I am undergoing probation,' commits in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, some concealed and some not concealed. He, standing on that ground, remembers the offences committed in the meantime for the former offences, remembers the offences committed in the meantime for the later offences. He thinks thus: 'I have committed many offences entailing initial and subsequent meetings of the Community, limited in number and unlimited in number, etc. defined and mixed. I requested the Community for combined probation for those offences. The Community gave me combined probation for those offences. I, while undergoing probation, committed in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, some concealed and some not concealed. I requested the Community for sending back to the beginning for the offences committed in the meantime. The Community sent me back to the beginning for the offences committed in the meantime by an act that is not legally valid, that is unsteady, that is not worthy of standing, gave combined probation not by rule. I, imagining 'I am undergoing probation,' committed in the meantime many offences entailing initial and subsequent meetings of the Community, some limited in number and some unlimited in number, some concealed and some not concealed. I, standing on that ground, remember the offences committed in the meantime for the former offences, remember the offences committed in the meantime for the later offences. What if I were to request the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule.' He requests the Community for sending back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, for combined probation by rule, for penance by rule, for rehabilitation by rule. The Community sends him back to the beginning for the offences committed in the meantime for the former offences and for the offences committed in the meantime for the later offences, by a legally valid act that is unshakable and worthy of standing, gives combined probation by rule, gives penance by rule, rehabilitates by rule. That monk, monks, is pure from those offences."

The third nonad is concluded.

The Accumulation Chapter is third.

Its summary:

The Accumulation Chapter is concluded.

4.

The Section on Settlement

1.

Verdict in the Presence

185. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the group of six monks were performing legal acts on monks not present - of censure, and of guidance, and of banishment, and of reconciliation, and of suspension. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the group of six monks perform legal acts on monks not present - of censure, and of guidance, and of banishment, and of reconciliation, and of suspension!" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, that the group of six monks are performing legal acts on monks not present - of censure, and of guidance, and of banishment, and of reconciliation, and of suspension?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, monks, for those foolish men, not becoming, not proper, unbecoming of a recluse, not allowable, not to be done. How indeed could those foolish men, monks, perform legal acts on monks not present - of censure, and of guidance, and of banishment, and of reconciliation, and of suspension! This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - A legal act, monks, should not be performed on monks not present - whether of censure, or of guidance, or of banishment, or of reconciliation, or of suspension. Whoever should impose one, there is an offence of wrong-doing.

186. A person who speaks what is not according to the Teaching, many who speak what is not according to the Teaching, a Community that speaks what is not according to the Teaching. A person who speaks what is the Teaching, many who speak what is the Teaching, a Community that speaks what is the Teaching.

The Nonad on the Dark Fortnight

187. A person who speaks what is not according to the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a person who speaks what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

A person who speaks what is not according to the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows many who speak what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

A person who speaks what is not according to the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a Community that speaks what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

Many who speak what is not according to the Teaching convince, persuade, look at, consider carefully, show, and repeatedly show a person who speaks what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

Many who speak what is not according to the Teaching convince, persuade, look at, consider carefully, show, and repeatedly show many who speak what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

Many who speak what is not according to the Teaching convince, persuade, look at, consider carefully, show, and repeatedly show a Community that speaks what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

A Community that speaks what is not according to the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a person who speaks what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

A Community that speaks what is not according to the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows many who speak what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

A Community that speaks what is not according to the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a Community that speaks what is the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased not by rule, by what resembles a verdict in the presence.

The nonad on the dark fortnight is concluded.

The Nonad on the Bright Fortnight

188. A person who speaks what is the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a person who speaks what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

A person who speaks what is the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows many who speak what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

A person who speaks what is the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a Community that speaks what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

Many who speak what is the Teaching convince, persuade, look at, consider carefully, show, and repeatedly show a person who speaks what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

Many who speak what is the Teaching convince, persuade, look at, consider carefully, show, and repeatedly show many who speak what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

Many who speak what is the Teaching convince, persuade, look at, consider carefully, show, and repeatedly show a Community that speaks what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

A Community that speaks what is the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a person who speaks what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

A Community that speaks what is the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows many who speak what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

A Community that speaks what is the Teaching convinces, persuades, looks at, considers carefully, shows, and repeatedly shows a Community that speaks what is not according to the Teaching - "This is the Teaching, this is the monastic discipline, this is the Teacher's instruction, take this, like this." Thus this legal case is appeased, it is appeased by rule, by a verdict in the presence.

The nonad on the bright fortnight is concluded.

2.

Verdict of Innocence

189. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time arahantship had been realized by the Venerable Dabba the Mallian at seven years old by birth. Whatever is to be attained by a disciple, all that had been attained by him. And there was nothing further to be done by him, or any adding to what had been done. Then this reflection arose in the mind of the Venerable Dabba the Mallian when he had gone to a private place and was in seclusion - "Arahantship has been realized by me at seven years old by birth. Whatever is to be attained by a disciple, all that has been attained by me. And there is nothing further to be done by me, or any adding to what has been done. What service might I perform for the Community?"

Then this occurred to the Venerable Dabba the Mallian - "What if I were to prepare lodgings for the Community and assign meals?" Then the Venerable Dabba the Mallian, in the evening, having emerged from seclusion, approached the Blessed One; having approached, having paid respect to the Blessed One, he sat down to one side. Seated to one side, the Venerable Dabba the Mallian said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'Arahantship has been realized by me at seven years old by birth. Whatever is to be attained by a disciple, all that has been attained by me. And there is nothing further to be done by me, or any adding to what has been done. What service might I perform for the Community?' Then, venerable sir, this occurred to me: 'What if I were to prepare lodgings for the Community and assign meals?' I wish, venerable sir, to prepare lodgings for the Community and to assign meals." "Good, good, Dabba. If so, Dabba, prepare lodgings for the Community and assign meals." "Yes, venerable sir," the Venerable Dabba the Mallian assented to the Blessed One. Then the Blessed One, on this occasion, in this connection, having given a talk on the Teaching, addressed the monks - "If so, monks, let the Community authorize Dabba the Mallian as appointer of lodgings and distributor of meals. And thus, monks, he should be authorized. First Dabba the Mallian should be requested. Having requested, an experienced and competent monk should inform the Community -

190. "Let the Community hear me, venerable sir. If it is the proper time for the Community, the Community should authorise the Venerable Dabba the Mallian as appointer of lodgings and distributor of meals. This is the motion.

"Let the Community hear me, venerable sir. The Community authorises the Venerable Dabba the Mallian as appointer of lodgings and distributor of meals. If the authorisation of the Venerable Dabba the Mallian as appointer of lodgings and distributor of meals is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The Venerable Dabba the Mallian is authorised by the Community as appointer of lodgings and distributor of meals. It is agreeable to the Community, therefore they are silent, thus I remember it."

191. And the Venerable Dabba the Mallian, being authorised, prepares lodgings together for monks of similar qualities. For those monks who are experts in the discourses, he prepares lodgings together - "They will recite the discourses together with each other." For those monks who are experts in monastic discipline, he prepares lodgings together - "They will decide on monastic discipline with each other." For those monks who are preachers of the Teaching, he prepares lodgings together - "They will discuss the Teaching with each other." For those monks who are meditators, he prepares lodgings together - "They will not disturb each other." For those monks who engage in pointless talk and dwell much devoted to bodily comfort, he also prepares lodgings together - "These venerable ones will pass the night with this delight." For those monks who also arrive at the improper time, having attained the heat element, he prepares lodgings by that very light; some monks also intentionally arrive at the improper time - "We will see the wonder of supernormal power of the Venerable Dabba the Mallian."

They, having approached the Venerable Dabba the Mallian, say thus - "Friend Dabba, prepare lodgings for us." The Venerable Dabba the Mallian says thus to them - "Where do the venerable ones wish, where shall I prepare?" They intentionally indicate far places - "Friend Dabba, prepare lodgings for us on the Vulture's Peak mountain. Friend, prepare lodgings for us at the Thieves' Precipice. Friend, prepare lodgings for us at the Black Rock on the slope of Isigili. Friend, prepare lodgings for us at the Sattapaṇṇi Cave on the slope of Vebhāra. Friend, prepare lodgings for us at the Sappasoṇḍika Cave in the Cool Grove. Friend, prepare lodgings for us at the Gotamaka Grotto. Friend, prepare lodgings for us at the Tinduka Grotto. Friend, prepare lodgings for us at the Tapoda Grotto. Friend, prepare lodgings for us at the Tapoda Monastery. Friend, prepare lodgings for us at Jīvaka's Mango Grove. Friend, prepare lodgings for us at the Deer Park in Maddakucchi."

For them the Venerable Dabba the Mallian, having attained the heat element, goes ahead with his finger burning. They too, by that very light, go following closely behind the Venerable Dabba the Mallian. For them the Venerable Dabba the Mallian prepares the lodging thus - "This is the bed, this is the chair, this is the mattress, this is the pillow, this is the toilet, this is the urinal place, this is the drinking water, this is the water for washing, this is the walking staff, this is the form of agreement of the Community, at this time one should enter, at this time one should leave." Having thus prepared the lodging for them, the Venerable Dabba the Mallian returns again to the Bamboo Grove.

192. Now at that time the monks Mettiya and Bhūmajaka were both junior and of little merit. Whatever inferior lodgings belonged to the Community, those fell to them, and inferior meals too. Now at that time in Rājagaha people wished to give specially prepared almsfood to the elder monks - ghee, oil, and dainty bits. But to the monks Mettiya and Bhūmajaka they gave ordinary food - porridge of broken rice with vinegar as a second. They, after the meal, having returned from their alms round, asked the elder monks - "What did you have in the refectory, friends? What did you have?" Some elders said thus - "We had ghee, friends, we had oil, we had dainty bits." But the monks Mettiya and Bhūmajaka said thus - "We had nothing, friends - just ordinary food, porridge of broken rice with vinegar as a second."

Now at that time the householder Kalyāṇabhattika gave a regular meal of four meals to the Community. He, together with his sons and wife, stood close and served food in the refectory - some asked with cooked rice, some asked with lentil curry, some asked with oil, some asked with dainty bits. Now at that time a meal at the householder Kalyāṇabhattika's house had been allotted for the morrow to the monks Mettiya and Bhūmajaka. Then the householder Kalyāṇabhattika went to the monastery on some business. He approached the Venerable Dabba the Mallian; having approached, he paid respect to the Venerable Dabba the Mallian and sat down to one side. The Venerable Dabba the Mallian instructed, encouraged, inspired, and gladdened the householder Kalyāṇabhattika seated to one side with a talk on the Teaching. Then the householder Kalyāṇabhattika, having been instructed, encouraged, inspired, and gladdened by the Venerable Dabba the Mallian with a talk on the Teaching, said this to the Venerable Dabba the Mallian - "For whom, venerable sir, has a meal been allotted at our house for the morrow?" "For the monks Mettiya and Bhūmajaka, householder, a meal has been allotted at your house for the morrow." Then the householder Kalyāṇabhattika was displeased. "How indeed could evil monks eat at our house!" Having gone home, he ordered the female slave - "Woman, those who come for a meal tomorrow, having prepared a seat for them in the porch, serve them with porridge of broken rice with vinegar as a second." "Yes, sir," that female slave assented to the householder Kalyāṇabhattika.

Then the monks Mettiya and Bhūmajaka - "Yesterday, friends, a meal was allotted for us at the householder Kalyāṇabhattika's house; tomorrow the householder Kalyāṇabhattika together with his sons and wife will stand close and serve us; some will ask with cooked rice, some will ask with lentil curry, some will ask with oil, some will ask with dainty bits." They, with that very pleasure, did not sleep properly during the night. Then the monks Mettiya and Bhūmajaka, having dressed in the earlier period of the day, taking their bowls and robes, approached the dwelling of the householder Kalyāṇabhattika. That female slave saw the monks Mettiya and Bhūmajaka coming from afar; having seen them, having prepared a seat in the porch, she said this to the monks Mettiya and Bhūmajaka - "Sit down, venerable sirs." Then this occurred to the monks Mettiya and Bhūmajaka - "Without doubt the meal is not yet ready since we are to sit in the porch." Then that female slave approached with porridge of broken rice with vinegar as a second - "Eat, venerable sirs." "We, sister, are regular meal recipients." "I know, sirs, that you are regular meal recipients. But yesterday I was ordered by the householder - 'Woman, those who come for a meal tomorrow, having prepared a seat for them in the porch, serve them with porridge of broken rice with vinegar as a second.' Eat, venerable sirs." Then the monks Mettiya and Bhūmajaka - "Yesterday, friends, the householder Kalyāṇabhattika went to the monastery, near Dabba the Mallian. Without doubt we have been set at variance with the householder by Dabba the Mallian." They, with that very displeasure, did not eat properly. Then the monks Mettiya and Bhūmajaka, after the meal, having returned from their alms round, having gone to the monastery, having put away their bowls and robes, sat in the porch outside the monastery, clutching their knees with their double robes, silent, downcast, with drooping shoulders, with faces cast down, pondering, bewildered.

Then the nun Mettiyā approached the monks Mettiya and Bhūmajaka; having approached, she said this to the monks Mettiya and Bhūmajaka - "I pay homage, sirs." When this was said, the monks Mettiya and Bhūmajaka did not respond. For the second time, etc. For the third time the nun Mettiyā said this to the monks Mettiya and Bhūmajaka - "I pay homage, sirs." For the third time the monks Mettiya and Bhūmajaka did not respond. "In what way have I offended the sirs? Why do the sirs not respond to me?" "Because you, sister, look on with indifference while we are being harassed by Dabba the Mallian." "What shall I do, sirs?" "If you wish, sister, this very day the Blessed One would expel the Venerable Dabba the Mallian." "What shall I do, sirs? What am I able to do?" "Come, sister, approach the Blessed One; having approached, say this to the Blessed One - 'This, venerable sir, is not proper, is not fitting. That direction, venerable sir, which was without fear, without calamity, without danger - that same direction is now with fear, with calamity, with danger; from where there was calm, from there comes a storm; water, methinks, is ablaze; I have been violated by the noble Dabba the Mallian.'" "Yes, sirs," the nun Mettiyā, having assented to the monks Mettiya and Bhūmajaka, approached the Blessed One; having approached, having paid respect to the Blessed One, she stood to one side. Standing to one side, the nun Mettiyā said this to the Blessed One - "This, venerable sir, is not proper, is not fitting. That direction, venerable sir, which was without fear, without calamity, without danger - that same direction is now with fear, with calamity, with danger; from where there was calm, from there comes a storm; water, methinks, is ablaze; I have been violated by the noble Dabba the Mallian."

193. Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the Venerable Dabba the Mallian in return - "Do you remember, Dabba, having done such a thing as this nun has said?" "As the Blessed One knows me, venerable sir." For the second time the Blessed One said this to the Venerable Dabba the Mallian - "Do you remember, Dabba, having done such a thing as this nun has said?" "As the Blessed One knows me, venerable sir." For the third time the Blessed One said this to the Venerable Dabba the Mallian - "Do you remember, Dabba, having done such a thing as this nun has said?" "As the Blessed One knows me, venerable sir." "Indeed, Dabba, the wise do not extricate themselves thus. If it was done by you, say 'it was done.' If it was not done by you, say 'it was not done.'" "Since I was born, venerable sir, I do not know of having engaged in sexual intercourse even in a dream, how much less while awake!" Then the Blessed One addressed the monks: "If so, monks, remove the nun Mettiyā. And investigate these monks." Having said this, the Blessed One rose from his seat and entered the dwelling.

Then those monks removed the nun Mettiyā. Then the monks Mettiya and Bhūmajaka said this to those monks - "Friends, do not remove the nun Mettiyā. She has not committed any offence. She was incited by us, being angry, displeased, with the intention of making him fall." "But did you, friends, accuse the Venerable Dabba the Mallian with an unfounded charge of failure in morality?" "Yes, friend." Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the monks Mettiya and Bhūmajaka accuse the Venerable Dabba the Mallian with an unfounded charge of failure in morality!" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, that the monks Mettiya and Bhūmajaka accuse Dabba the Mallian with an unfounded charge of failure in morality?" "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks -

"If so, monks, let the Community give a verdict of innocence to Dabba the Mallian who has attained full mindfulness. And thus, monks, it should be given: That Dabba the Mallian, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus – 'These monks Mettiya and Bhūmajaka, venerable sirs, accuse me with an unfounded charge of failure in morality. I, venerable sirs, having attained full mindfulness, request the Community for a verdict of innocence.' For the second time he should request. For the third time he should request – 'These monks Mettiya and Bhūmajaka, venerable sirs, accuse me with an unfounded charge of failure in morality. I, having attained full mindfulness, for the third time, venerable sirs, request the Community for a verdict of innocence.' "An experienced and competent monk should inform the Community –

194. Let the Community hear me, venerable sir. These monks Mettiya and Bhūmajaka accuse the Venerable Dabba the Mallian with an unfounded charge of failure in morality. The Venerable Dabba the Mallian, having attained full mindfulness, requests the Community for a verdict of innocence. If it is the proper time for the Community, the Community should give a verdict of innocence to the Venerable Dabba the Mallian who has attained full mindfulness. This is the motion.

"Let the Community hear me, venerable sir. These monks Mettiya and Bhūmajaka accuse the Venerable Dabba the Mallian with an unfounded charge of failure in morality. The Venerable Dabba the Mallian, having attained full mindfulness, requests the Community for a verdict of innocence. The Community gives a verdict of innocence to the Venerable Dabba the Mallian who has attained full mindfulness. If the giving of a verdict of innocence to the Venerable Dabba the Mallian who has attained full mindfulness is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter – Let the Community hear me, venerable sir. These monks Mettiya and Bhūmajaka accuse the Venerable Dabba the Mallian with an unfounded charge of failure in morality. The Venerable Dabba the Mallian, having attained full mindfulness, requests the Community for a verdict of innocence. The Community gives a verdict of innocence to the Venerable Dabba the Mallian who has attained full mindfulness. If the giving of a verdict of innocence to the Venerable Dabba the Mallian who has attained full mindfulness is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"A verdict of innocence has been given by the Community to the Venerable Dabba the Mallian who has attained full mindfulness. It is agreeable to the Community, therefore they are silent, thus I remember it."

195. "There are, monks, these five legally valid givings of a verdict of innocence. A monk is pure, not an offender, and they censure him, and he requests, the Community gives him a verdict of innocence by rule, by a complete assembly - these, monks, are the five legally valid givings of a verdict of innocence."

3.

Verdict of Past Insanity

196. Now at that time the monk Gagga was mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accused the monk Gagga of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" He said thus - "I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused." Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could monks accuse the monk Gagga of an offence habitually done while mad and mentally deranged - 'Does the venerable one remember committing such an offence?' He said thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, etc. "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks -

"If so, monks, let the Community give the verdict of past insanity to the monk Gagga who is not confused. And thus, monks, it should be given: "That monk Gagga, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus - 'I, venerable sir, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accuse me of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" Then I speak thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accuse me - "Does the venerable one remember committing such an offence?" I, venerable sir, being not confused, request the Community for a verdict of past insanity.' For the second time he should request. For the third time he should request – 'I, venerable sir, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accuse me of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" Then I speak thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused." Even when being told thus, they still accuse me - "Does the venerable one remember committing such an offence?" I, being not confused, for the third time, venerable sir, request the Community for a verdict of past insanity.' An experienced and competent monk should inform the Community –

197. "Let the Community hear me, venerable sir. This monk Gagga was mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accused the monk Gagga of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" He said thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" He, being not confused, requests the Community for a verdict of past insanity. If it is the proper time for the Community, the Community should give the verdict of past insanity to the monk Gagga who is not confused. This is the motion.

"Let the Community hear me, venerable sir. This monk Gagga was mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accused the monk Gagga of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" He said thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused." Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" He, being not confused, requests the Community for a verdict of past insanity. The Community gives the verdict of past insanity to the monk Gagga who is not confused. If the giving of the verdict of past insanity to the monk Gagga who is not confused is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The verdict of past insanity has been given by the Community to the monk Gagga who is not confused. It is agreeable to the Community, therefore they are silent, thus I remember it."

198. "There are, monks, these three not legally valid givings of a verdict of past insanity, and three legally valid. What are the three not legally valid givings of a verdict of past insanity?

"Here again, monks, a monk has committed an offence. The monastic community or many or one person accuses him - "Does the venerable one remember committing such an offence?" He, while remembering, speaks thus - 'No indeed, friend, I do not remember committing such an offence.' The monastic community gives him a verdict of past insanity. This is a not legally valid giving of a verdict of past insanity.

"Here again, monks, a monk has committed an offence. The monastic community or many or one person accuses him - "Does the venerable one remember committing such an offence?" He, while remembering, speaks thus - 'I do remember, friend, as if in a dream.' The monastic community gives him a verdict of past insanity. This is a not legally valid giving of a verdict of past insanity.

"Here again, monks, a monk has committed an offence. The monastic community or many or one person accuses him - "Does the venerable one remember committing such an offence?" He, not being mad, makes a pretence of madness - 'I too do thus. You too do thus. This is allowable for me too. This is allowable for you too.' The monastic community gives him a verdict of past insanity. This is a not legally valid giving of a verdict of past insanity. These are the three not legally valid givings of a verdict of past insanity.

199. "What are the three legally valid givings of a verdict of past insanity?

"Here, monks, a monk is mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monastic community or many or one person accuses him - "Does the venerable one remember committing such an offence?" He, not remembering, says thus - 'No indeed, friend, I do not remember committing such an offence.' The monastic community gives him a verdict of past insanity. This is a legally valid giving of a verdict of past insanity.

"Here, monks, a monk is mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monastic community or many or one person accuses him - "Does the venerable one remember committing such an offence?" He, not remembering, says thus - 'I do remember, friend, as if in a dream.' The monastic community gives him a verdict of past insanity. This is a legally valid giving of a verdict of past insanity.

"Here, monks, a monk is mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monastic community or many or one person accuses him - "Does the venerable one remember committing such an offence?" He, being mad, makes a pretence of madness - 'I too do thus. You too do thus. This is allowable for me too. This is allowable for you too.' The monastic community gives him a verdict of past insanity. This is a legally valid giving of a verdict of past insanity. These are the three legally valid givings of a verdict of past insanity."

4.

Carrying Out on Acknowledgement

200. Now at that time the group of six monks were performing legal acts on monks without acknowledgment - of censure, and of guidance, and of banishment, and of reconciliation, and of suspension. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the group of six monks perform legal acts on monks without acknowledgment - of censure, and of guidance, and of banishment, and of reconciliation, and of suspension!" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, etc. "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A legal act, monks, should not be performed on monks without acknowledgment - whether of censure, or of guidance, or of banishment, or of reconciliation, or of suspension. Whoever should impose one, there is an offence of wrong-doing.

201. "Thus, monks, carrying out on acknowledgement is not legally valid, thus it is legally valid. And how, monks, is carrying out on acknowledgement not legally valid?

A monk has committed an offence involving expulsion. The monastic community or many or one person accuses him - 'Has the venerable one committed an offence involving expulsion?' He said thus - 'No indeed, friend, I have not committed an offence involving expulsion, I have committed an offence entailing initial and subsequent meetings of the Community.' The monastic community deals with him for an offence entailing initial and subsequent meetings of the Community. Carrying out on acknowledgement is not legally valid.

A monk has committed an offence involving expulsion. The monastic community or many or one person accuses him - 'Has the venerable one committed an offence involving expulsion?' He said thus - 'No indeed, friend, I have not committed an offence involving expulsion, I have committed a grave offence, etc. an offence requiring expiation, etc. a rule requiring acknowledgement, etc. a wrong-doing, etc. I have committed insulting speech.' The monastic community deals with him for insulting speech. Carrying out on acknowledgement is not legally valid.

A monk has committed an offence entailing initial and subsequent meetings of the Community, etc. a grave offence, etc. an offence requiring expiation, etc. a rule requiring acknowledgement, etc. a wrong-doing, etc. He has committed insulting speech. The monastic community or many or one person accuses him - 'Has the venerable one committed insulting speech?' He said thus - 'No indeed, friend, I have not committed insulting speech, I have committed an offence involving expulsion.' The monastic community deals with him for an offence involving expulsion. Carrying out on acknowledgement is not legally valid.

A monk has committed insulting speech. The monastic community or many or one person accuses him - 'Has the venerable one committed insulting speech?' He said thus - "No indeed, friend, I have not committed insulting speech, I have committed an offence entailing initial and subsequent meetings of the Community, etc. a grave offence, etc. an offence requiring expiation, etc. a rule requiring acknowledgement, etc. I have committed a wrong-doing." The monastic community deals with him for wrong-doing. Carrying out on acknowledgement is not legally valid. Thus, monks, carrying out on acknowledgement is not legally valid.

And how, monks, is carrying out on acknowledgement legally valid? A monk has committed an offence involving expulsion. The monastic community or many or one person accuses him - 'Has the venerable one committed an offence involving expulsion?' He said thus - "Yes, friend, I have committed an offence involving expulsion." The monastic community deals with him for an offence involving expulsion. Carrying out on acknowledgement that is legally valid.

A monk has committed an offence entailing initial and subsequent meetings of the Community, etc. a grave offence, etc. an offence requiring expiation, etc. a rule requiring acknowledgement, etc. a wrong-doing, etc. He has committed insulting speech. The monastic community or many or one person accuses him - 'Has the venerable one committed insulting speech?' He said thus - "Yes, friend, I have committed insulting speech." The monastic community deals with him for insulting speech. Carrying out on acknowledgement that is legally valid. Thus, monks, carrying out on acknowledgement is legally valid.

5.

Decision of the Majority

202. Now at that time monks in the midst of the Community were quarrelling, disputing, engaging in contention, wounding each other with verbal daggers. They were unable to settle that legal case. They reported this matter to the Blessed One. "I allow, monks, to settle such a legal case by decision of the majority. A monk possessed of five factors should be authorized as a distributor of voting tickets - one who would not go to bias through desire, would not go to bias through hatred, would not go to bias through delusion, would not go to bias through fear, and would know what has been taken and what has not been taken. And thus, monks, he should be authorized. First a monk should be requested, having requested, an experienced and competent monk should inform the Community -

203. "Let the Community hear me, venerable sir. If it is the proper time for the Community, the Community should authorise the monk of such and such a name as a distributor of voting tickets. This is the motion.

"Let the Community hear me, venerable sir. The Community authorises the monk of such and such a name as a distributor of voting tickets. If the authorisation of the monk of such and such a name as a distributor of voting tickets is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The monk of such and such a name is authorised by the Community as a distributor of voting tickets. It is agreeable to the Community, therefore they are silent, thus I remember it."

204. "Monks, there are these ten vote takings that are not legally valid, and ten that are legally valid. Which are the ten vote takings that are not legally valid? The legal case is trifling, and it has not been gone through, and it has not been remembered and reminded, one knows that those who speak what is not according to the Teaching are more, it is well if those who speak what is not according to the Teaching may be more, one knows that the Community will be divided, it is well if the Community may be divided, they take not by rule, an incomplete assembly takes, and they do not take according to their view - these are the ten vote takings that are not legally valid.

"Which are the ten vote takings that are legally valid? The legal case is not trifling, and it has been gone through, and it has been remembered and reminded, one knows that those who speak what is the Teaching are more, it is well if those who speak what is the Teaching may be more, one knows that the Community will not be divided, it is well if the Community may not be divided, they take by rule, a complete assembly takes, and they take according to their view - these are the ten vote takings that are legally valid."

6.

Decision for Specific Depravity

205. Now at that time the monk Upavāḷa, when being questioned about an offence in the midst of the Community, having denied would acknowledge, having acknowledged would deny, would evade one issue with another, would consciously speak falsehood. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the monk Upavāḷa, when being questioned about an offence in the midst of the Community, having denied acknowledge, having acknowledged deny, evade one issue with another, consciously speak falsehood!" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, etc. "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "If so, monks, let the Community perform a decision for specific depravity on the monk Upavāḷa. And thus, monks, it should be done. First the monk Upavāḷa should be accused, having accused he should be reminded, having reminded he should be charged with the offence, having charged with the offence an experienced and competent monk should inform the Community -

206. "Let the Community hear me, venerable sir. This monk Upavāḷa, when being questioned about an offence in the midst of the Community, having denied acknowledges, having acknowledged denies, evades one issue with another, consciously speaks falsehood. If it is the proper time for the Community, the Community should perform a decision for specific depravity on the monk Upavāḷa. This is the motion.

"Let the Community hear me, venerable sir. This monk Upavāḷa, when being questioned about an offence in the midst of the Community, having denied acknowledges, having acknowledged denies, evades one issue with another, consciously speaks falsehood. The Community performs a decision for specific depravity on the monk Upavāḷa. If the carrying out of the decision for specific depravity on the monk Upavāḷa is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The decision for specific depravity on the monk Upavāḷa has been performed by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

207. "There are, monks, these five legally valid grounds for carrying out a decision for specific depravity. He is impure, and he is shameless, and he is subject to censure, the Community performs a decision for specific depravity on him by rule, by a complete assembly - these, monks, are the five legally valid grounds for carrying out a decision for specific depravity.

The Twelve on Not a Legally Valid Act

208. "Monks, a decision for specific depravity possessed of three factors is not a legally valid act, and is a non-disciplinary legal act, and is badly settled. It is done not in the presence, it is done without interrogation, it is done without acknowledgment, etc. it is done not by rule, it is done by an incomplete assembly - possessed of these three factors, monks, a decision for specific depravity is not a legally valid act, and is a non-disciplinary legal act, and is badly settled.

The Twelve on a Legally Valid Act

209. "Monks, a decision for specific depravity possessed of three factors is a legally valid act, and is a disciplinary legal act, and is well settled. It is done in the presence, it is carried out by interrogation, it is carried out on acknowledgment, etc. it is done by rule, it is done by a complete assembly - possessed of these three factors, monks, a decision for specific depravity is a legally valid act, and is a disciplinary legal act, and is well settled.

The Six on Wishing

210. "Monks, if it wishes, the Community may perform a decision for specific depravity against a monk possessed of three factors. He is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community; he is foolish, inexperienced, full of offences, not rid of offence; he dwells in the company of laypeople with unbecoming associations with laypeople – possessed of these three factors, monks, if it wishes, the Community may perform a decision for specific depravity against a monk.

"Furthermore, monks, if it wishes, the Community may perform a decision for specific depravity against a monk possessed of three factors. He is failing in morality regarding higher morality, is failing in good conduct regarding transgression, is failing in view regarding extreme views – Monks, one possessed of these etc.

"Furthermore, monks, etc. He dispraises the Buddha, he dispraises the Teaching, he dispraises the Community – possessed of these three factors, monks, if it wishes, the Community may perform a decision for specific depravity against a monk.

"Monks, if it wishes, the Community may perform a decision for specific depravity against three monks. One is a maker of quarrels, etc. a maker of legal cases in the monastic community; one is foolish, inexperienced, full of offences, not rid of offence; one dwells in the company of laypeople with unbecoming associations with laypeople – against these three monks, monks, if it wishes, the Community may perform a decision for specific depravity.

"Furthermore, monks, if it wishes, the Community may perform a decision for specific depravity against three monks. One is failing in morality regarding higher morality, one is failing in good conduct regarding transgression, one is failing in view regarding extreme views – against these, monks, etc.

"Furthermore, monks, etc. one dispraises the Buddha, one dispraises the Teaching, one dispraises the Community – against these three monks, monks, if it wishes, the Community may perform a decision for specific depravity.

The Eighteen Duties

211. "Monks, a monk against whom a decision for specific depravity has been performed should conduct himself rightly. Therein this is the proper conduct -

He should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns, etc. he should not be associated with by monks." Then the Community performed a decision for specific depravity on the monk Upavāḷa.

7.

Covering Over with Grass

212. Now at that time, when monks who were quarrelling, disputing, engaging in contention were dwelling, much that was unbecoming of a recluse had been habitually done, spoken and undertaken. Then those monks had this thought: "When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. How should we proceed?" They reported this matter to the Blessed One.

"Here, monks, when monks who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If therein it occurs to the monks thus: 'When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken; if we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism' - I allow, monks, to settle such a legal case by covering over with grass. And thus, monks, it should be settled. All should assemble together, and having assembled, an experienced and competent monk should inform the Community:

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the Community, the Community should settle this legal case by covering over with grass, setting aside gross offences and those connected with laypeople." "An experienced and competent monk of the monks on one side should inform his own side:

"Let the venerable ones hear me. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the venerable ones, I would confess in the midst of the Community by covering over with grass whatever offence of the venerable ones and whatever offence of my own, for the benefit of the venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople."

"Then an experienced and competent monk of the other monks on one side should inform his own side:

"Let the venerable ones hear me. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the venerable ones, I would confess in the midst of the Community by covering over with grass whatever offence of the venerable ones and whatever offence of my own, for the benefit of the venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople."

213. "Then an experienced and competent monk of the other monks on one side should inform the Community –

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the Community, I would confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople. This is the motion.

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. I confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople. If the confession of these our offences in the midst of the Community by covering over with grass, setting aside gross offences and those connected with laypeople, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"These our offences have been confessed in the midst of the Community by covering over with grass, setting aside gross offences and those connected with laypeople. It is agreeable to the Community, therefore they are silent, thus I remember it."

214. "Then an experienced and competent monk of the other monks on one side should inform the Community –

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the Community, I would confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople. This is the motion.

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. I confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople. If the confession of these our offences in the midst of the Community by covering over with grass, setting aside gross offences and those connected with laypeople, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"These our offences have been confessed in the midst of the Community by covering over with grass, setting aside gross offences and those connected with laypeople. It is agreeable to the Community, therefore they are silent, thus I remember it."

"And thus, monks, those monks are emerged from those offences, setting aside gross offences, setting aside those connected with laypeople, setting aside the act of manifest disapproval, setting aside those who are not present there."

8.

Legal Case

215. Now at that time (monks quarrelled with monks,) monks quarrelled with nuns, nuns quarrelled with monks, and the monk Channa, having intruded upon the nuns, quarrelled together with monks, taking the side of the nuns. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed can the monk Channa, having intruded upon the nuns, quarrel together with monks, taking the side of the nuns!" Then those monks reported this matter to the Blessed One. Etc. "Is it true, monks, etc. "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks -

"There are, monks, these four legal cases - legal case arising from contention, legal case arising from censure, legal case arising from offences, legal case arising from obligations.

"Therein, what is a legal case arising from contention? Here, monks, monks dispute - 'It is the Teaching' or 'It is not the Teaching', 'It is monastic discipline' or 'It is not monastic discipline', 'It was said, spoken by the Tathāgata' or 'It was not said, not spoken by the Tathāgata', 'It was practised by the Tathāgata' or 'It was not practised by the Tathāgata', 'It was laid down by the Tathāgata' or 'It was not laid down by the Tathāgata', 'It is an offence' or 'It is no offence', 'It is a light offence' or 'It is a heavy offence', 'It is a remediable offence' or 'It is an irremediable offence', 'It is a coarse offence' or 'It is not a coarse offence'? Whatever quarrel, dispute, strife, contention, different views, other views, harsh speech, quarrelling there is therein - this is called a legal case arising from contention.

"Therein, what is a legal case arising from censure? Here, monks, monks censure a monk for failure in morality or failure in good conduct or failure in view or failure in livelihood. Whatever censure, censuring, accusing, speaking against, repeated crookedness, striving against, giving of support there is therein - this is called a legal case arising from censure.

"Therein, what is a legal case arising from offences? The five classes of offences are a legal case arising from offences, the seven classes of offences are a legal case arising from offences - this is called a legal case arising from offences.

"Therein, what is a legal case arising from obligations? Whatever is the obligation of the Community, what is to be done, an act for which permission ought to be asked, a legal act at which a motion is put, a legal act at which a motion is put and is followed by one proclamation, a legal act at which a motion is put and is followed by three proclamations - this is called a legal case arising from obligations.

216. "What is the root of a legal case arising from contention? The six sources of contention are the root of a legal case arising from contention. The three unwholesome roots are also the root of a legal case arising from contention, the three wholesome roots are also the root of a legal case arising from contention. What are the six sources of contention that are the root of a legal case arising from contention? Here, monks, a monk is prone to wrath and bears grudges. Monks, a monk who is prone to wrath and bears grudges, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Monks, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching, etc. towards the Community, etc. is not one who fulfils the training, he generates contention in the Community. Which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, monks, should perceive such a source of contention internally or externally, there you, monks, should strive for the abandoning of that very evil source of contention. If you, monks, should not perceive such a source of contention internally or externally, there you, monks, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention. Thus there is the non-flowing in the future of this evil source of contention.

"Furthermore, monks, a monk is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy, fraudulent and deceitful, having evil desires and having wrong views, adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Monks, a monk who is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Monks, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching, etc. towards the Community, etc. is not one who fulfils the training, he generates contention in the Community. Which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, monks, should perceive such a source of contention internally or externally, there you, monks, should strive for the abandoning of that very evil source of contention. If you, monks, should not perceive such a source of contention internally or externally, there you, monks, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention. Thus there is the non-flowing in the future of this evil source of contention. These are the six sources of contention that are the root of a legal case arising from contention.

"What are the three unwholesome roots that are the root of a legal case arising from contention? Here, monks, monks with greedy minds dispute, with malicious minds dispute, with deluded minds dispute - 'It is the Teaching' or 'It is not the Teaching', 'It is monastic discipline' or 'It is not monastic discipline', 'It was said, spoken by the Tathāgata' or 'It was not said, not spoken by the Tathāgata', 'It was practised by the Tathāgata' or 'It was not practised by the Tathāgata', 'It was laid down by the Tathāgata' or 'It was not laid down by the Tathāgata', 'It is an offence' or 'It is no offence', 'It is a light offence' or 'It is a heavy offence', 'It is a remediable offence' or 'It is an irremediable offence', 'It is a coarse offence' or 'It is not a coarse offence'. These are the three unwholesome roots that are the root of a legal case arising from contention.

"What are the three wholesome roots that are the root of a legal case arising from contention? Here, monks, monks with minds free from greed dispute, with minds free from hatred dispute, with minds free from delusion dispute - 'It is the Teaching' or 'It is not the Teaching', etc. 'It is a coarse offence' or 'It is not a coarse offence'. These are the three wholesome roots that are the root of a legal case arising from contention.

217. "What is the root of a legal case arising from censure? Six sources of censure are the root of a legal case arising from censure. The three unwholesome roots are also the root of a legal case arising from censure, the three wholesome roots are also the root of a legal case arising from censure, body is also the root of a legal case arising from censure, speech is also the root of a legal case arising from censure. "What are the six sources of censure that are the root of a legal case arising from censure? Here, monks, a monk is prone to wrath and bears grudges. Monks, a monk who is prone to wrath and bears grudges, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Monks, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching, etc. towards the Community, etc. is not one who fulfils the training, he generates censure in the Community. Which censure is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, monks, should perceive such a source of censure internally or externally, there you, monks, should strive for the abandoning of that very evil source of censure. If you, monks, should not perceive such a source of censure internally or externally, there you, monks, should proceed for the non-flowing in the future of that very evil source of censure. Thus there is the abandoning of this evil source of censure. Thus there is the non-flowing in the future of this evil source of censure.

"Furthermore, monks, a monk is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy, fraudulent and deceitful, having evil desires and having wrong views, adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Monks, a monk who is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Monks, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching, etc. towards the Community, etc. is not one who fulfils the training, he generates censure in the Community. Which censure is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, monks, should perceive such a source of censure internally or externally, there you, monks, should strive for the abandoning of that very evil source of censure. If you, monks, should not perceive such a source of censure internally or externally, there you, monks, should proceed for the non-flowing in the future of that very evil source of censure. Thus there is the abandoning of this evil source of censure. Thus there is the non-flowing in the future of this evil source of censure. These are the six sources of censure that are the root of a legal case arising from censure.

"What are the three unwholesome roots that are the root of a legal case arising from censure? Here, monks, monks with greedy minds censure a monk, with malicious minds censure, with deluded minds censure - for failure in morality or failure in good conduct or failure in view or failure in livelihood. These are the three unwholesome roots that are the root of a legal case arising from censure.

"What are the three wholesome roots that are the root of a legal case arising from censure? Here, monks, monks with minds free from greed censure a monk, with minds free from hatred censure, with minds free from delusion censure - for failure in morality or failure in good conduct or failure in view or failure in livelihood. These are the three wholesome roots that are the root of a legal case arising from censure.

"What is the body that is the root of a legal case arising from censure? Here a certain one is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, by which they censure him. This is the body that is the root of a legal case arising from censure.

"What is the speech that is the root of a legal case arising from censure? Here a certain one is difficult to admonish, one who stammers, one who speaks with drooling saliva, by which they censure him. This is the speech that is the root of a legal case arising from censure.

218. "What is the root of a legal case arising from offences? The six origins of offences are the root of a legal case arising from offences. There is an offence that originates from the body, not from speech, not from the mind. There is an offence that originates from speech, not from the body, not from the mind. There is an offence that originates from the body and from speech, not from the mind. There is an offence that originates from the body and from the mind, not from speech. There is an offence that originates from speech and from the mind, not from the body. There is an offence that originates from the body and from speech and from the mind. These are the six origins of offences that are the root of a legal case arising from offences.

219. "What is the root of a legal case arising from obligations? A legal case arising from obligations has one root – the monastic community.

220. A legal case arising from contention is wholesome, unwholesome, indeterminate. A legal case arising from contention may be wholesome, may be unwholesome, may be indeterminate. Therein, what is a wholesome legal case arising from contention? Here, monks, monks with wholesome consciousness dispute - 'It is the Teaching' or 'It is not the Teaching', etc. 'It is a coarse offence' or 'It is not a coarse offence'. Whatever quarrel, dispute, strife, contention, different views, other views, harsh speech, quarrelling there is therein - this is called a wholesome legal case arising from contention.

Therein, what is an unwholesome legal case arising from contention? Here, monks, monks with unwholesome consciousness dispute - 'It is the Teaching' or 'It is not the Teaching', etc. 'It is a coarse offence' or 'It is not a coarse offence'. Whatever quarrel, dispute, strife, contention, different views, other views, harsh speech, quarrelling there is therein - this is called an unwholesome legal case arising from contention.

Therein, what is an indeterminate legal case arising from contention? Here, monks, monks with indeterminate consciousness dispute - 'It is the Teaching' or 'It is not the Teaching', etc. 'It is a coarse offence' or 'It is not a coarse offence'. Whatever quarrel, dispute, strife, contention, different views, other views, harsh speech, quarrelling there is therein - this is called an indeterminate legal case arising from contention.

221. A legal case arising from censure is wholesome, unwholesome, indeterminate. A legal case arising from censure may be wholesome, may be unwholesome, may be indeterminate. Therein, what is a wholesome legal case arising from censure? Here, monks, monks with wholesome consciousness censure a monk - for failure in morality or failure in good conduct or failure in view or failure in livelihood. Whatever censure, censuring, accusing, speaking against, repeated crookedness, striving against, giving of support there is therein - this is called a wholesome legal case arising from censure.

Therein, what is an unwholesome legal case arising from censure? Here, monks, monks with unwholesome consciousness censure a monk - for failure in morality or failure in good conduct or failure in view or failure in livelihood. Whatever censure, censuring, accusing, speaking against, repeated crookedness, striving against, giving of support there is therein - this is called an unwholesome legal case arising from censure.

Therein, what is an indeterminate legal case arising from censure? Here, monks, monks with indeterminate consciousness censure a monk - for failure in morality or failure in good conduct or failure in view or failure in livelihood. Whatever censure, censuring, accusing, speaking against, repeated crookedness, striving against, giving of support there is therein - this is called an indeterminate legal case arising from censure.

222. "A legal case arising from offences is wholesome, unwholesome, indeterminate? A legal case arising from offences may be unwholesome, may be indeterminate; there is no wholesome legal case arising from offences. Therein, what is an unwholesome legal case arising from offences? Whatever transgression knowing, perceiving, deliberately, having considered - this is called an unwholesome legal case arising from offences.

"Therein, what is an indeterminate legal case arising from offences? Whatever transgression not knowing, not perceiving, not deliberately, without having considered - this is called an indeterminate legal case arising from offences.

223. A legal case arising from obligations is wholesome, unwholesome, indeterminate? A legal case arising from obligations may be wholesome, may be unwholesome, may be indeterminate. Therein, what is a wholesome legal case arising from obligations? Whatever legal act the Community performs with wholesome consciousness - an act for which permission ought to be asked, a legal act at which a motion is put, a legal act at which a motion is put and is followed by one proclamation, a legal act at which a motion is put and is followed by three proclamations - this is called a wholesome legal case arising from obligations.

Therein, what is an unwholesome legal case arising from obligations? Whatever legal act the Community performs with unwholesome consciousness - an act for which permission ought to be asked, a legal act at which a motion is put, a legal act at which a motion is put and is followed by one proclamation, a legal act at which a motion is put and is followed by three proclamations - this is called an unwholesome legal case arising from obligations.

Therein, what is an indeterminate legal case arising from obligations? Whatever legal act the Community performs with indeterminate consciousness - an act for which permission ought to be asked, a legal act at which a motion is put, a legal act at which a motion is put and is followed by one proclamation, a legal act at which a motion is put and is followed by three proclamations - this is called an indeterminate legal case arising from obligations.

224. Contention is a legal case arising from contention, contention is not a legal case, a legal case is not contention, both a legal case and contention. There may be contention that is a legal case arising from contention, there may be contention that is not a legal case, there may be a legal case that is not contention, there may be both a legal case and contention.

Therein, what is contention that is a legal case arising from contention? Here, monks, monks dispute - 'It is the Teaching' or 'It is not the Teaching', etc. 'It is a coarse offence' or 'It is not a coarse offence'. Whatever quarrel, dispute, strife, contention, different views, other views, harsh speech, quarrelling there is therein - this is contention that is a legal case arising from contention.

Therein, what is contention that is not a legal case? A mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his brother, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with his friend - this is contention that is not a legal case.

Therein, what is a legal case that is not contention? A legal case arising from censure, a legal case arising from offences, a legal case arising from obligations - this is a legal case that is not contention.

Therein, what is both a legal case and contention? A legal case arising from contention is both a legal case and contention.

225. Censure is a legal case arising from censure, censure is not a legal case, a legal case is not censure, both a legal case and censure. There may be censure that is a legal case arising from censure, there may be censure that is not a legal case, there may be a legal case that is not censure, there may be both a legal case and censure.

Therein, what is censure that is a legal case arising from censure? Here, monks, monks censure a monk - for failure in morality or failure in good conduct or failure in view or failure in livelihood. Whatever censure, censuring, accusing, speaking against, repeated crookedness, striving against, giving of support there is therein - this is censure that is a legal case arising from censure.

Therein, what is censure that is not a legal case? A mother censures her son, a son censures his mother, a father censures his son, a son censures his father, a brother censures his brother, a brother censures his sister, a sister censures her brother, a friend censures his friend - this is censure that is not a legal case.

Therein, what is a legal case that is not censure? Legal case arising from offences, legal case arising from obligations, legal case arising from contention - this is a legal case that is not censure.

Therein, what is both a legal case and censure? A legal case arising from censure is both a legal case and censure.

226. Offence is a legal case arising from offences, offence is not a legal case, a legal case is not an offence, both a legal case and an offence. There may be an offence that is a legal case arising from offences, there may be an offence that is not a legal case, there may be a legal case that is not an offence, there may be both a legal case and an offence. Therein, what is an offence that is a legal case arising from offences? The five classes of offences are a legal case arising from offences, the seven classes of offences are a legal case arising from offences - this is an offence that is a legal case arising from offences.

Therein, what is an offence that is not a legal case? Stream-entry, attainment - this is an offence that is not a legal case.

Therein, what is a legal case that is not an offence? Legal case arising from obligations, legal case arising from contention, legal case arising from censure - this is a legal case that is not an offence.

Therein, what is both a legal case and an offence? A legal case arising from offences is both a legal case and an offence.

227. A function is a legal case arising from obligations, a function is not a legal case, a legal case is not a function, both a legal case and a function. There may be a function that is a legal case arising from obligations, there may be a function that is not a legal case, there may be a legal case that is not a function, there may be both a legal case and a function.

Therein, what is a function that is a legal case arising from obligations? Whatever is the obligation of the Community, what is to be done, an act for which permission ought to be asked, a legal act at which a motion is put, a legal act at which a motion is put and is followed by one proclamation, a legal act at which a motion is put and is followed by three proclamations - this is a function that is a legal case arising from obligations.

Therein, what is a function that is not a legal case? The function towards a teacher, the function towards a preceptor, the function towards one with the same preceptor, the function towards one with the same teacher - this is a function that is not a legal case.

Therein, what is a legal case that is not a function? A legal case arising from contention, a legal case arising from censure, a legal case arising from offences - this is a legal case that is not a function.

Therein, what is both a legal case and a function? A legal case arising from obligations is both a legal case and a function.

9.

Settlement for Appeasement of Legal Cases

Verdict in the Presence

228. "A legal case arising from contention is appeased by how many settlements? A legal case arising from contention is appeased by two settlements - by a verdict in the presence, and by decision of the majority. Could a legal case arising from contention, without recourse to one settlement, the decision of the majority, be settled by one settlement - by a verdict in the presence?" "It could be" should be said to him. In what way? Here, monks, monks dispute - "It is the Teaching" or "It is not the Teaching", "It is monastic discipline" or "It is not monastic discipline", "It was said, spoken by the Tathāgata" or "It was not said, not spoken by the Tathāgata", "It was practised by the Tathāgata" or "It was not practised by the Tathāgata", "It was laid down by the Tathāgata" or "It was not laid down by the Tathāgata", "It is an offence" or "It is no offence", "It is a light offence" or "It is a heavy offence", "It is a remediable offence" or "It is an irremediable offence", "It is a coarse offence" or "It is not a coarse offence".

"If, monks, those monks are able to settle that legal case, this is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals. And what is there the presence of a Community? However many monks are competent for legal acts, they have come, the consent of those deserving to send consent has been brought, those present do not protest - this is there the presence of a Community. And what is there the presence of rule, the presence of monastic discipline? By whatever rule, by whatever monastic discipline, by whatever Teacher's instruction that legal case is appeased - this is there the presence of rule, the presence of monastic discipline. And what is there the presence of individuals? He who disputes, and he with whom he disputes, both hostile about the matter are present - this is there the presence of individuals. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

229. "If, monks, those monks are unable to settle that legal case in that residence, those monks, monks, should go to a residence where there are many monks. If, monks, those monks going to that residence are able to settle that legal case on the way, this is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals. And what is there the presence of a Community? However many monks are competent for legal acts, they have come, the consent of those deserving to send consent has been brought, those present do not protest - this is there the presence of a Community. And what is there the presence of rule, the presence of monastic discipline? By whatever rule, by whatever monastic discipline, by whatever Teacher's instruction that legal case is appeased - this is there the presence of rule, the presence of monastic discipline. And what is there the presence of individuals? He who disputes, and he with whom he disputes, both hostile about the matter are present - this is there the presence of individuals. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

230. "If, monks, those monks coming to that residence are unable to settle that legal case on the way, those monks, monks, having gone to that residence, should address the resident monks thus - 'This legal case, friend, has thus arisen, has thus originated; may the venerable ones settle this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, so that this legal case may be well appeased.'

"If, monks, the resident monks are more senior, the visiting monks more junior, those resident monks, monks, should address the visiting monks thus - 'Come now, venerable ones, stand aside for a moment, until we consult.' But if, monks, the resident monks are more junior, the visiting monks more senior, those resident monks, monks, should address the visiting monks thus - 'If so, venerable ones, wait here for a moment, until we consult.'

"But if, monks, for the resident monks while consulting it occurs thus - 'We are unable to settle this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction,' that legal case should not be accepted by the resident monks. But if, monks, for the resident monks while consulting it occurs thus - 'We are able to settle this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction,' those resident monks, monks, should address the visiting monks thus - 'If you, venerable ones, report to us this legal case as it arose, as it originated, and as we will settle this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, thus it will be well appeased. Thus we will accept this legal case. If you, venerable ones, do not report to us this legal case as it arose, as it originated, and as we will settle this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, thus it will not be well appeased, we will not accept this legal case.' Having thus well considered, monks, that legal case should be accepted by the resident monks.

"Those visiting monks, monks, should address the resident monks thus - 'We report to the venerable ones this legal case as it arose, as it originated. If the venerable ones are able to settle this legal case within this much or that much time by the Teaching, by the monastic discipline, by the Teacher's instruction, thus it will be well appeased. Thus we will hand over this legal case to the venerable ones. If the venerable ones are unable to settle this legal case within this much or that much time by the Teaching, by the monastic discipline, by the Teacher's instruction, thus it will not be well appeased, we will not hand over this legal case to the venerable ones. We ourselves will be the owners of this legal case.' Having thus well considered, monks, that legal case should be handed over by the visiting monks to the resident monks.

"If, monks, those monks are able to settle that legal case, this is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals, etc. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

Appeasement by Means of a Referendum

231. "If, monks, while that legal case is being judged by those monks, endless speeches arise and the meaning of any statement is not understood, I allow, monks, to settle such a legal case by means of a referendum. "A monk possessed of ten factors should be authorized by means of a referendum - he is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view; and both Pātimokkhas are well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; and he is established in the monastic discipline and is unshakable; he is competent to comfort, to convince, to make examine, to make see, to inspire confidence in both parties hostile about the matter; he is skilled in the arising and appeasement of legal cases; he knows a legal case; he knows the origin of a legal case; he knows the cessation of a legal case; he knows the practice leading to the cessation of a legal case. I allow, monks, to authorize a monk possessed of these ten factors by means of a referendum. And thus, monks, he should be authorized. First a monk should be requested, having requested, an experienced and competent monk should inform the Community -

232. "Let the Community hear me, venerable sir. While this legal case of ours is being judged, endless speeches arise and the meaning of any statement is not understood. If it is the proper time for the Community, the Community should authorise the monk of such and such a name and the monk of such and such a name by means of a referendum to settle this legal case. This is the motion.

"Let the Community hear me, venerable sir. While this legal case of ours is being judged, endless speeches arise and the meaning of any statement is not understood. The Community authorises the monk of such and such a name and the monk of such and such a name by means of a referendum to settle this legal case. If the authorisation of the monk of such and such a name and the monk of such and such a name by means of a referendum to settle this legal case is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The monk of such and such a name and the monk of such and such a name have been authorised by the Community by means of a referendum to settle this legal case. It is agreeable to the Community, therefore they are silent, thus I remember it."

"If, monks, those monks are able to settle that legal case by means of a referendum, this is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence. And what is there in the verdict in the presence? Presence of rule, presence of monastic discipline, presence of individuals, etc. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening.

233. "If, monks, while that legal case is being judged by those monks, there should be a monk there who is a preacher of the Teaching, for whom indeed not the rule has come, nor the analysis of the rule, he, not considering the meaning, obstructs the meaning by the shadow of the phrasing, an experienced and competent monk should inform those monks -

"Let the venerable ones hear me. This monk of such and such a name is a preacher of the Teaching. For him indeed not the rule has come, nor the analysis of the rule. He, not considering the meaning, obstructs the meaning by the shadow of the phrasing. If it is the proper time for the venerable ones, having evicted the monk of such and such a name, the rest of us should settle this legal case."

"If, monks, those monks, having evicted that monk, are able to settle that legal case, this is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence. And what is there in the verdict in the presence? Presence of rule, presence of monastic discipline, presence of individuals, etc. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening.

"If, monks, while that legal case is being judged by those monks, there should be a monk there who is a preacher of the Teaching, for whom indeed the rule has come, but not the analysis of the rule, he, not considering the meaning, obstructs the meaning by the shadow of the phrasing, an experienced and competent monk should inform those monks -

"Let the venerable ones hear me. This monk of such and such a name is a preacher of the Teaching. For him indeed the rule has come, but not the analysis of the rule. He, not considering the meaning, obstructs the meaning by the shadow of the phrasing. If it is the proper time for the venerable ones, having evicted the monk of such and such a name, the rest of us should settle this legal case."

"If, monks, those monks, having evicted that monk, are able to settle that legal case, this is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence. And what is there in the verdict in the presence? Presence of rule, presence of monastic discipline, presence of individuals, etc. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening.

Decision of the Majority

234. "If, monks, those monks are unable to settle that legal case by means of a referendum, that legal case should be handed over to the Community by those monks, monks - 'We, venerable sir, are unable to settle this legal case by means of a referendum, let the Community itself settle this legal case.' I allow, monks, to settle such a legal case by decision of the majority. A monk possessed of five factors should be authorized as a distributor of voting tickets - one who would not go to bias through desire, would not go to bias through hatred, would not go to bias through delusion, would not go to bias through fear, and would know what has been accepted and what has not been accepted, etc. And thus, monks, he should be authorized. First a monk should be requested, having requested, an experienced and competent monk should inform the Community -

"Let the Community hear me, venerable sir. If it is the proper time for the Community, the Community should authorise the monk of such and such a name as a distributor of voting tickets. This is the motion.

"Let the Community hear me, venerable sir. The Community authorises the monk of such and such a name as a distributor of voting tickets. If the authorisation of the monk of such and such a name as a distributor of voting tickets is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"The monk of such and such a name is authorised by the Community as a distributor of voting tickets. It is agreeable to the Community, therefore they are silent, thus I remember it."

"By that monk who is the distributor of voting tickets, voting tickets should be distributed. As the more numerous monks who speak what is the Teaching declare, so that legal case should be settled. This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence, and by decision of the majority. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals. And what is there the presence of a Community? However many monks are competent for legal acts, they have come, the consent of those deserving to send consent has been brought, those present do not protest - this is there the presence of a Community. And what is there the presence of rule, the presence of monastic discipline? By whatever rule, by whatever monastic discipline, by whatever Teacher's instruction that legal case is appeased - this is there the presence of rule, the presence of monastic discipline. And what is there the presence of individuals? He who disputes, and he with whom he disputes, both hostile about the matter are present - this is there the presence of individuals. And what is there the decision of the majority? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act by decision of the majority - this is there the decision of the majority. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising."

The Threefold Taking of Voting Tickets

235. Now at that time a legal case had thus arisen, thus originated at Sāvatthī. Then those monks - not pleased with the appeasement of the legal case by the monastic community at Sāvatthī - heard that at such and such a residence several elder monks dwell who are very learned, who have learnt the collections, bearers of the Teaching, experts in monastic discipline, bearers of the matrices, wise, experienced, intelligent, having shame, scrupulous, eager to train. If those elder monks were to appease this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, thus this legal case would be well appeased. Then those monks, having gone to that residence, said this to those elder monks - "This, venerable sir, legal case has thus arisen, thus originated. It would be good, venerable sir, if the elder monks would appease this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, so that this legal case may be well appeased." Then those elder monks - thinking "as the legal case was appeased by the monastic community at Sāvatthī, thus it is well appeased" - thus appeased that legal case.

Then those monks - not pleased with the appeasement of the legal case by the monastic community at Sāvatthī, not pleased with the appeasement of the legal case by the several elder monks - heard that at such and such a residence three elder monks dwell... etc. two elder monks dwell... etc. one elder monk dwells who is very learned, who has learnt the collections, a bearer of the Teaching, an expert in monastic discipline, a bearer of the matrices, wise, experienced, intelligent, having shame, scrupulous, eager to train. If that elder monk were to appease this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, thus this legal case would be well appeased. Then those monks, having gone to that residence, said this to that elder monk - "This, venerable sir, legal case has thus arisen, thus originated. It would be good, venerable sir, if the elder monk would appease this legal case by the Teaching, by the monastic discipline, by the Teacher's instruction, so that this legal case may be well appeased." Then that elder monk - thinking "as the legal case was appeased by the monastic community at Sāvatthī, as the legal case was appeased by the several elder monks, as the legal case was appeased by the three elder monks, as the legal case was appeased by the two elder monks, thus it is well appeased" - thus appeased that legal case.

Then those monks, not pleased with the appeasement of the legal case by the monastic community at Sāvatthī, not pleased with the appeasement of the legal case by the several elder monks, not pleased with the appeasement of the legal case by the three elder monks, not pleased with the appeasement of the legal case by the two elder monks, not pleased with the appeasement of the legal case by the one elder monk, approached the Blessed One; having approached, they reported this matter to the Blessed One... etc. "This legal case, monks, has been struck down, is peaceful, appeased, well appeased. I allow, monks, for the convincing of those monks, three vote takings - the secret method, the whispering in the ear method, the open method.

"And how, monks, is the secret vote taking? By that monk who is the distributor of voting tickets, having made the voting tickets of different colours, having approached each monk one by one, he should be addressed thus - 'This is the voting ticket for one who speaks thus, this is the voting ticket for one who speaks thus. Take whichever you wish.' When it has been taken, he should be told - 'Do not show it to anyone.' If he knows - those who speak what is not according to the Teaching are more, it is wrongly taken, it should be withdrawn. If he knows - those who speak what is the Teaching are more, it is well taken, it should be announced. Thus, monks, is the secret vote taking.

"And how, monks, is there vote taking by whispering in the ear? By that monk who is the distributor of voting tickets, it should be announced whispering to each monk - 'This is the voting ticket for one who speaks thus, this is the voting ticket for one who speaks thus. Take whichever you wish.' When it has been taken, he should be told - 'And do not report it to anyone.' If he knows - those who speak what is not according to the Teaching are more, it is wrongly taken, it should be withdrawn. If he knows - those who speak what is the Teaching are more, it is well taken, it should be announced. Thus, monks, is there vote taking by whispering in the ear.

"And how, monks, is there vote taking by the open method? If he knows - those who speak what is the Teaching are more, it should be distributed with a clear and open voice. Thus, monks, is there vote taking by the open method. These, monks, are the three vote takings."

Verdict of Innocence

236. "A legal case arising from censure is appeased by how many settlements? A legal case arising from censure is appeased by four settlements - by a verdict in the presence, and by a verdict of innocence, and by a verdict of past insanity, and by a decision for specific depravity. Could a legal case arising from censure, without recourse to two settlements - a verdict of past insanity, and a decision for specific depravity; be settled by two settlements - by a verdict in the presence, and by a verdict of innocence?" "It could be" should be said to him. In what way? Here, monks, monks accuse a monk with an unfounded charge of failure in morality. To that monk, monks, who has attained full mindfulness, a verdict of innocence should be given. And thus, monks, it should be given:

"That monk, monks, having approached the Community, having arranged his upper robe on one shoulder, etc. should address them thus: 'Monks, venerable sirs, accuse me with an unfounded charge of failure in morality. I, venerable sirs, having attained full mindfulness, request the Community for a verdict of innocence.' For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community -

"Let the Community hear me, venerable sir. Monks accuse the monk of such and such a name with an unfounded charge of failure in morality. He, having attained full mindfulness, requests the Community for a verdict of innocence. If it is the proper time for the Community, the Community should give a verdict of innocence to the monk of such and such a name who has attained full mindfulness. This is the motion.

"Let the Community hear me, venerable sir. Monks accuse the monk of such and such a name with an unfounded charge of failure in morality. He, having attained full mindfulness, requests the Community for a verdict of innocence. The Community gives a verdict of innocence to the monk of such and such a name who has attained full mindfulness. If the giving of a verdict of innocence to the monk of such and such a name who has attained full mindfulness is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"A verdict of innocence has been given by the Community to the monk of such and such a name who has attained full mindfulness. It is agreeable to the Community, therefore they are silent, thus I remember it."

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence and by a verdict of innocence. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals, etc. And what is there the presence of individuals? He who censures, and he whom he censures, both are present - this is there the presence of individuals. And what is there in the verdict of innocence? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act of the verdict of innocence - this is there in the verdict of innocence. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

Verdict of Past Insanity

237. "Could a legal case arising from censure, without recourse to two settlements - the verdict of innocence, and the decision for specific depravity; be settled by two settlements - by a verdict in the presence, and by a verdict of past insanity?" "It could be" should be said to him. In what way? Here, monks, a monk is mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accuse him of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" He said thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" To that monk, monks, who is not confused, a verdict of past insanity should be given. And thus, monks, it should be given:

"That monk, monks, having approached the Community, having arranged his upper robe on one shoulder, etc. should address them thus: 'I, venerable sir, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accuse me of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" Then I speak thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accuse me - "Does the venerable one remember committing such an offence?" I, venerable sir, being not confused, request the Community for a verdict of past insanity." For the second time he should request. For the third time he should request. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk of such and such a name was mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accuse him of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" He said thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" He, being not confused, requests the Community for a verdict of past insanity. If it is the proper time for the Community, the Community should give the verdict of past insanity to the monk of such and such a name who is not confused. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name was mad, mentally deranged. By that mad man, mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. The monks accuse him of an offence habitually done while mad and mentally deranged - "Does the venerable one remember committing such an offence?" He said thus - 'I indeed, friend, was mad, mentally deranged. By me, being mad and mentally deranged, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' Even when being told thus, they still accused him - "Does the venerable one remember committing such an offence?" He, being not confused, requests the Community for a verdict of past insanity. The Community gives the verdict of past insanity to the monk of such and such a name who is not confused. If the giving of the verdict of past insanity to the monk of such and such a name who is not confused is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The verdict of past insanity has been given by the Community to the monk of such and such a name who is not confused. It is agreeable to the Community, therefore they are silent, thus I remember it."

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence, and by a verdict of past insanity. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals, etc. And what is there in the verdict of past insanity? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act of the verdict of past insanity - this is there in the verdict of past insanity. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

Decision for Specific Depravity

238. "Could a legal case arising from censure, without recourse to two settlements - a verdict of innocence, and a verdict of past insanity; be settled by two settlements - by a verdict in the presence, and by a decision for specific depravity?" "It could be" should be said to him. In what way? Here, monks, a monk accuses a monk in the midst of the Community of a heavy offence - "Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?" He said thus - "No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion." He presses him as he tries to wriggle out: "Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion." He said thus - "No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion. But I do remember, friend, committing such a trifling offence." He presses him as he tries to wriggle out: "Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion." He said thus - 'Indeed, friend, having committed such a trifling offence, I would acknowledge it without being asked. Why then would I not acknowledge when asked having committed such a heavy offence, of expulsion or bordering on expulsion?" He said thus - "Indeed, friend, having committed such a trifling offence, you would not acknowledge it without being asked. Why then would you acknowledge without being asked having committed such a heavy offence, of expulsion or bordering on expulsion? Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion." He said thus - "I do remember, friend, committing such a heavy offence, of expulsion or bordering on expulsion. That was said by me in jest, that was said by me in fun - I do not remember committing such a heavy offence, of expulsion or bordering on expulsion." For that monk, monks, a decision for specific depravity should be performed. And thus, monks, it should be done. An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk of such and such a name, when being questioned about a heavy offence in the midst of the Community, having denied acknowledges, having acknowledged denies, evades one issue with another, consciously speaks falsehood. If it is the proper time for the Community, the Community should perform a decision for specific depravity on the monk of such and such a name. This is the motion.

"Let the Community hear me, venerable sir. This monk of such and such a name, when being questioned about a heavy offence in the midst of the Community, having denied acknowledges, having acknowledged denies, evades one issue with another, consciously speaks falsehood. The Community performs a decision for specific depravity on the monk of such and such a name. If the carrying out of the decision for specific depravity on the monk of such and such a name is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"For the second time I say this matter, etc. For the third time I say this matter, etc.

"The decision for specific depravity on the monk of such and such a name has been performed by the Community. It is agreeable to the Community, therefore they are silent, thus I remember it."

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence and by a decision for specific depravity. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, etc. And what is there in the decision for specific depravity? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act of decision for specific depravity - this is there the decision for specific depravity. If, monks, a legal case thus appeased, the doer reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

Carrying Out on Acknowledgement

239. "A legal case arising from offences is appeased by how many settlements? A legal case arising from offences is appeased by three settlements - by a verdict in the presence, and by carrying out on acknowledgement, and by covering over with grass. Could a legal case arising from offences, without recourse to one settlement - covering over with grass, be settled by two settlements - by a verdict in the presence, and by carrying out on acknowledgement?" "It could be" should be said to him. In what way? Here, monks, a monk has committed a light offence. That monk, monks, having approached one monk, having arranged his upper robe on one shoulder, having sat down squatting, having raised joined palms, should address him thus - "I, friend, have committed such and such an offence; I acknowledge it." He should be told - 'Do you see it?' 'Yes, I see it.' 'You should restrain yourself in the future.'

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence, and by carrying out on acknowledgement. And what is there in the verdict in the presence? Presence of rule, presence of monastic discipline, presence of individuals, etc. And what is there the presence of individuals? He who acknowledges, and he to whom he acknowledges, both are present - this is there the presence of individuals. And what is there in carrying out on acknowledgement? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act of carrying out on acknowledgement - this is there in carrying out on acknowledgement. If, monks, a legal case thus appeased, the recipient reopens, there is an offence requiring expiation for reopening. If this can be obtained, this is wholesome. If it cannot be obtained, that monk, monks, having approached several monks, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus - "I, venerable sir, have committed such and such an offence; I acknowledge it." An experienced and competent monk should inform those monks:

"Let the venerable ones hear me. This monk of such and such a name remembers an offence, reveals it, makes it clear, confesses it. If it is the proper time for the venerable ones, I would accept the offence of the monk of such and such a name." He should be told - 'Do you see it?' 'Yes, I see it.' 'You should restrain yourself in the future.'

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence, and by carrying out on acknowledgement. And what is there in the verdict in the presence? Presence of rule, presence of monastic discipline, presence of individuals, etc. And what is there the presence of individuals? He who acknowledges, and he to whom he acknowledges, both are present - this is there the presence of individuals. And what is there in carrying out on acknowledgement? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act of carrying out on acknowledgement - this is there in carrying out on acknowledgement. If, monks, a legal case thus appeased, the recipient reopens, there is an offence requiring expiation for reopening. If this can be obtained, this is wholesome. If it cannot be obtained, that monk, monks, having approached the Community, having arranged his upper robe on one shoulder, having paid homage at the feet of the senior monks, having sat down squatting, having raised joined palms, should address them thus - "I, venerable sir, have committed such and such an offence; I acknowledge it." An experienced and competent monk should inform the Community –

"Let the Community hear me, venerable sir. This monk of such and such a name remembers an offence, reveals it, makes it clear, confesses it. If it is the proper time for the Community, I would accept the offence of the monk of such and such a name." He should be told - 'Do you see it?' 'Yes, I see it.' 'You should restrain yourself in the future.'

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence, and by carrying out on acknowledgement. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals, etc. If, monks, a legal case thus appeased, the recipient reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

Covering Over with Grass

240. "Could a legal case arising from offences, without recourse to one settlement - carrying out on acknowledgement, be settled by two settlements - by a verdict in the presence, and by covering over with grass?" "It could be" should be said to him. In what way? Here, monks, when monks who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If therein it occurs to the monks thus: "When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism." I allow, monks, to settle such a legal case by covering over with grass. And thus, monks, it should be settled. All should assemble together, and having assembled, an experienced and competent monk should inform the Community:

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the Community, the Community should settle this legal case by covering over with grass, setting aside gross offences and those connected with laypeople." "An experienced and competent monk of the monks on one side should inform his own side:

"Let the venerable ones hear me. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the venerable ones, I would confess in the midst of the Community by covering over with grass whatever offence of the venerable ones and whatever offence of my own, for the benefit of the venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople."

241. "Then an experienced and competent monk of the other monks on one side should inform his own side:

"Let the venerable ones hear me. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the venerable ones, I would confess in the midst of the Community by covering over with grass whatever offence of the venerable ones and whatever offence of my own, for the benefit of the venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople."

242. "Then an experienced and competent monk of the other monks on one side should inform the Community –

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If it is the proper time for the Community, I would confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople. This is the motion.

"Let the Community hear me, venerable sir. When we who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. I confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople. If the confession of these our offences in the midst of the Community by covering over with grass, setting aside gross offences and those connected with laypeople, is agreeable to the venerable one, he should remain silent; he to whom it is not agreeable should speak.

"These our offences have been confessed in the midst of the Community by covering over with grass, setting aside gross offences and those connected with laypeople. It is agreeable to the Community, therefore they are silent, thus I remember it."

"Then of the other monks, etc. thus I remember it."

"This is called, monks, a legal case that is appeased. By what is it appeased? By a verdict in the presence, and by covering over with grass. And what is there in the verdict in the presence? Presence of a Community, presence of rule, presence of monastic discipline, presence of individuals.

"And what is there the presence of a Community? However many monks are competent for legal acts, they have come, the consent of those deserving to send consent has been brought, those present do not protest – this is there the presence of a Community.

"And what is there the presence of rule, the presence of monastic discipline? By whatever rule, by whatever monastic discipline, by whatever Teacher's instruction that legal case is appeased - this is there the presence of rule, the presence of monastic discipline.

"And what is there the presence of individuals? He who acknowledges, and he to whom he acknowledges, both are present - this is there the presence of individuals.

"And what is there in the covering over as with grass? Whatever doing, performing, undertaking, consenting, endurance, non-protesting of the legal act of covering over as with grass - this is there in the covering over as with grass. If, monks, a legal case thus appeased, the recipient reopens, there is an offence requiring expiation for reopening; the consent-giver criticises, there is an offence requiring expiation for criticising.

"A legal case arising from obligations is appeased by how many settlements? A legal case arising from obligations is appeased by one settlement - by a verdict in the presence."

The Stilling Chapter is concluded as fourth.

5.

The Section on Minor Matters

Minor Matters

243. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the group of six monks, while bathing, were rubbing their bodies against trees - their thighs, their arms, their chests, and their backs. People grumbled, criticised, and complained - "How indeed could the ascetics, disciples of the Sakyan, while bathing, rub their bodies against trees - their thighs, their arms, their chests, and their backs - just as wrestlers and village dandies!" The monks heard those people grumbling, criticising, and complaining. Then those monks reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the monks in return - "Is it true, monks, that the group of six monks, while bathing, are rubbing their bodies against trees - their thighs, their arms, their chests, and their backs?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, monks, for those foolish men, not becoming, not proper, unbecoming of a recluse, not allowable, not to be done. How indeed could those foolish men, monks, while bathing, rub their bodies against trees - their thighs, their arms, their chests, and their backs? This, monks, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A monk, monks, while bathing, should not rub his body against a tree. Whoever should rub, there is an offence of wrong-doing."

Now at that time the group of six monks, while bathing, were rubbing their bodies against posts - their thighs, their arms, their chests, and their backs. People grumbled, criticised, and complained - "How indeed could the ascetics, disciples of the Sakyan, while bathing, rub their bodies against posts - their thighs, their arms, their chests, and their backs - just as wrestlers and village dandies!" The monks heard those people grumbling, criticising, and complaining. Then those monks reported this matter to the Blessed One. Etc. "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "A monk, monks, while bathing, should not rub his body against a post. Whoever should rub, there is an offence of wrong-doing."

Now at that time the group of six monks, while bathing, were rubbing their bodies against walls - their thighs, their arms, their chests, and their backs. People grumbled, criticised, and complained - "How indeed could the ascetics, disciples of the Sakyan, while bathing, rub their bodies against walls - their thighs, their arms, their chests, and their backs - just as wrestlers and village dandies!" Etc. "A monk, monks, while bathing, should not rub his body against a wall. Whoever should rub, there is an offence of wrong-doing."

Now at that time the group of six monks were bathing at a rubbing-post. People grumbled, criticised, and complained, etc. "Just like laymen enjoying sensual pleasures!" The monks heard those people grumbling, criticising, and complaining. Then those monks reported this matter to the Blessed One. Etc. "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "Monks, one should not bathe at a rubbing-post. Whoever should bathe, there is an offence of wrong-doing."

Now at that time the group of six monks were bathing with a gandhabba-hand. People grumbled, criticised, and complained, etc. "Just like laymen enjoying sensual pleasures!" The monks heard those people grumbling, criticising, and complaining. Then those monks reported this matter to the Blessed One. Etc. "Monks, one should not bathe with a gandhabba-hand. Whoever should bathe, there is an offence of wrong-doing."

Now at that time the group of six monks were bathing with a kuruvindaka-string. People grumbled, criticised, and complained, etc. "Just like laymen enjoying sensual pleasures!" They reported this matter to the Blessed One. "Monks, one should not bathe with a kuruvindaka-string. Whoever should bathe, there is an offence of wrong-doing."

Now at that time the group of six monks were having a rubbing done by grasping each other. People grumbled, criticised, and complained, etc. "Just like laymen enjoying sensual pleasures!" They reported this matter to the Blessed One. "Monks, one should not have a rubbing done by grasping each other. Whoever should have it done, there is an offence of wrong-doing."

Now at that time the group of six monks were bathing with a mallaka. People grumbled, criticised, and complained, etc. "Just like laymen enjoying sensual pleasures!" They reported this matter to the Blessed One. "Monks, one should not bathe with a mallaka. Whoever should bathe, there is an offence of wrong-doing."

244. Now at that time a certain monk had an affliction of itching disease. Without a vessel it was not comfortable for him. They reported this matter to the Blessed One. "I allow, monks, an unpolished vessel for one who is sick."

Now at that time a certain monk, feeble with age, while bathing, was unable to rub his own body. They reported this matter to the Blessed One. "I allow, monks, a cloth-strip."

Now at that time monks were scrupulous about doing back-rubbing. They reported this matter to the Blessed One. "I allow, monks, a hand-like thing."

245. Now at that time the group of six monks wore earrings... etc. wore waist-bands... etc. wore neck-strings... etc. wore hip-strings... etc. wore bracelets... etc. wore upper-arm bracelets... etc. wore hand ornaments... etc. wore signet rings. People grumbled, criticised, and complained, etc. "Just like laymen enjoying sensual pleasures!" The monks heard those people grumbling, criticising, and complaining. Then those monks reported this matter to the Blessed One. "Is it true, monks, that the group of six monks wear earrings... etc. wear waist-bands, wear neck-strings, wear hip-strings, wear bracelets, wear upper-arm bracelets, wear hand ornaments, wear signet rings?" "It is true, Blessed One." Etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "Monks, earrings should not be worn... etc. a waist-band should not be worn... a neck-string should not be worn... a hip-string should not be worn... a bracelet should not be worn... an upper-arm bracelet should not be worn... a hand ornament should not be worn... a signet ring should not be worn. Whoever should wear them, there is an offence of wrong-doing."

246. Now at that time the group of six monks were wearing long hair. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, long hair should not be worn. Whoever should wear them, there is an offence of wrong-doing. I allow, monks, every two months or two finger-breadths."

Now at that time the group of six monks were smoothing their hair with a comb, etc. they were smoothing their hair with a hair-smoother, they were smoothing their hair with a hand-smoother, they were smoothing their hair with wax-oil, they were smoothing their hair with water-mixed oil. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, hair should not be smoothed with a comb, etc. hair should not be smoothed with wax-oil, hair should not be smoothed with water-mixed oil. Whoever should smooth it, there is an offence of wrong-doing."

247. Now at that time the group of six monks looked at their facial reflection in mirrors and in bowls of water. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, one should not look at one's facial reflection in a mirror or in a bowl of water. Whoever should look, there is an offence of wrong-doing."

Now at that time a certain monk had a wound on his face. He asked the monks - "What is my wound like, friends?" The monks said thus - "Your wound is like this, friend." He did not believe them. They reported this matter to the Blessed One. "I allow, monks, due to illness, to look at one's facial reflection in a mirror or in a bowl of water."

Now at that time the group of six monks anointed their faces, etc. they massaged their faces, they powdered their faces, they marked their faces with red arsenic, they applied body cosmetics, they applied face cosmetics, they applied body and face cosmetics. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, the face should not be anointed, etc. the face should not be massaged, the face should not be powdered, the face should not be marked with red arsenic, body cosmetics should not be applied, face cosmetics should not be applied, body and face cosmetics should not be applied. Whoever should make one, there is an offence of wrong-doing."

Now at that time a certain monk had an eye disease. They reported this matter to the Blessed One. "I allow, monks, due to illness, to anoint the face."

248. Now at that time there was a mountain-top festival in Rājagaha. The group of six monks went to see the mountain-top festival. People grumbled, criticised, and complained - "How indeed could the ascetics, disciples of the Sakyan, go to see dancing and singing and music, just like laymen enjoying sensual pleasures!" They reported this matter to the Blessed One. "Monks, one should not go to see dancing or singing or music. Whoever should go, there is an offence of wrong-doing."

249. Now at that time the group of six monks were singing the Teaching with a prolonged singing voice. People grumbled, criticised, and complained - "Just as we sing, just so these ascetics, disciples of the Sakyan, sing the Teaching with a prolonged singing voice!" The monks heard those people grumbling, criticising, and complaining. Those monks who were of few wishes, etc. grumbled, criticised, and complained - "How indeed could the group of six monks sing the Teaching with a prolonged singing voice!" Then those monks reported this matter to the Blessed One. "Is it true, monks, etc. "It is true, Blessed One." Etc. having given a talk on the Teaching, he addressed the monks - "Monks, there are these five dangers for one who sings the Teaching with a prolonged singing voice. One becomes attached to that sound oneself, others too become attached to that sound, householders too grumble, for one desiring the production of that sound there is dissolution of concentration, the later generation follows the example of what they have seen - These, monks, are the five dangers for one who sings the Teaching with a prolonged singing voice. Monks, the Teaching should not be sung with a prolonged singing voice. Whoever should sing, there is an offence of wrong-doing."

Now at that time monks were scrupulous about melodic recital. They reported this matter to the Blessed One. "I allow, monks, melodic recital."

Now at that time the group of six monks were wearing woollen cloth with the fleece outside. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, woollen cloth with the fleece outside should not be worn. Whoever should wear them, there is an offence of wrong-doing."

250. Now at that time in the park of King Seniya Bimbisāra of Magadha the mango trees were bearing fruit. It had been permitted by King Seniya Bimbisāra of Magadha - "Let the noble ones consume mangoes as they please." The group of six monks, having caused the mangoes to ripen while still young, consumed them. And King Seniya Bimbisāra of Magadha had need of mangoes. Then King Seniya Bimbisāra of Magadha commanded the people - "Go, my good men, having gone to the park, bring mangoes." "Yes, Sire," those people, having assented to King Seniya Bimbisāra of Magadha, having gone to the park, said this to the park keeper - "My good man, His Majesty has need of mangoes, give mangoes." "There are no mangoes, sirs. The monks, having caused the mangoes to ripen while still young, consumed them." Then those people reported this matter to King Seniya Bimbisāra of Magadha. "The mangoes have been well consumed, my good men, by the noble ones, but moderation has been praised by the Blessed One." People grumbled, criticised, and complained - "How indeed could the ascetics, disciples of the Sakyan, not knowing moderation, consume the king's mangoes!" The monks heard those people grumbling, criticising, and complaining. Then those monks reported this matter to the Blessed One. "Monks, mangoes should not be consumed. Whoever should use it, there is an offence of wrong-doing."

Now at that time a certain guild had a meal for the Community. Mango slices were put in the curry. The monks, being scrupulous, did not accept. "Accept, monks, and consume. I allow, monks, mango slices."

Now at that time a certain guild had a meal for the Community. They did not know how to make mango slices, and in the refectory they gave whole mangoes. The monks, being scrupulous, did not accept. "Accept, monks, and consume. I allow, monks, to consume fruit by means of five procedures proper for ascetics - damaged by fire, damaged by a knife, damaged by a fingernail, seedless, and with the seed removed as the fifth. I allow, monks, to consume fruit by means of these five procedures proper for ascetics."

251. Now at that time a certain monk, bitten by a snake, had died. They reported this matter to the Blessed One. "Surely, monks, that monk did not pervade these four royal families of serpents with a mind of friendliness. If, monks, that monk had pervaded these four royal families of serpents with a mind of friendliness, then, monks, that monk, bitten by a snake, would not have died. What are the four royal families of serpents? The Virūpakkha royal family of serpents, the Erāpatha royal family of serpents, the Chabyāputta royal family of serpents, the Kaṇhāgotama royal family of serpents. Surely, monks, that monk did not pervade these four royal families of serpents with a mind of friendliness. If, monks, that monk had pervaded these four royal families of serpents with a mind of friendliness, then, monks, that monk, bitten by a snake, would not have died. I allow, monks, to pervade these four royal families of serpents with a mind of friendliness, for self-protection, for self-guarding, to make self-safety. And thus, monks, it should be done -

Now at that time a certain monk, oppressed by discontent, cut off his own genitals. They reported this matter to the Blessed One. "That foolish man, monks, cut something else when something else should have been cut. One's own genitals, monks, should not be cut off. Whoever should cut them off, there is a grave offence."

252. Now at that time a block of sandalwood of very costly sandalwood had arisen for the millionaire of Rājagaha. Then this occurred to the millionaire of Rājagaha - "What if I were to have a bowl carved from this block of sandalwood. The carving will be for my use, and I will give the bowl as a gift." Then the millionaire of Rājagaha, having had a bowl carved from that block of sandalwood, having suspended it in a pingo-basket, having attached it to the top of a bamboo, having bound it with a series of bamboos, said thus - "Whatever ascetic or brahmin is a Worthy One and possessing supernormal power, let him take down the bowl that is given." Then Pūraṇa Kassapa approached the millionaire of Rājagaha; having approached, he said this to the millionaire of Rājagaha - "Indeed, householder, I am a Worthy One and possessing supernormal power. Give me the bowl." "If, venerable sir, the venerable one is a Worthy One and possessing supernormal power, let him take down the bowl that is given." Then Makkhali Gosāla... Ajita Kesakambala... Pakudha Kaccāyana... Sañcaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta approached the millionaire of Rājagaha; having approached, he said this to the millionaire of Rājagaha - "Indeed, householder, I am a Worthy One and possessing supernormal power. Give me the bowl." "If, venerable sir, the venerable one is a Worthy One and possessing supernormal power, let him take down the bowl that is given."

Now at that time the Venerable Mahāmoggallāna and the Venerable Piṇḍolabhāradvāja, having dressed in the earlier period of the day, taking their bowls and robes, entered Rājagaha for almsfood. Then the Venerable Piṇḍolabhāradvāja said this to the Venerable Mahāmoggallāna - "The Venerable Mahāmoggallāna is indeed a Worthy One and possessing supernormal power. Go, friend Moggallāna, take down this bowl. This bowl is for you." "The Venerable Bhāradvāja is indeed a Worthy One and possessing supernormal power. Go, friend Bhāradvāja, take down this bowl. This bowl is for you." Then the Venerable Piṇḍolabhāradvāja, having risen up into the sky, having taken that bowl, went around Rājagaha three times.

Now at that time the millionaire of Rājagaha, together with his sons and wife, stood in his own dwelling with joined palms, paying homage - "Right here, venerable sir, let the noble Bhāradvāja alight at our dwelling." Then the Venerable Piṇḍolabhāradvāja alighted at the dwelling of the millionaire of Rājagaha. Then the millionaire of Rājagaha, having taken the bowl from the hand of the Venerable Piṇḍolabhāradvāja, having filled it with very costly solid food, gave it to the Venerable Piṇḍolabhāradvāja. Then the Venerable Piṇḍolabhāradvāja, having taken that bowl, went to the monastery. The people heard: "It is said that the noble Piṇḍolabhāradvāja has taken down the bowl of the millionaire of Rājagaha." And those people, with loud sounds and great sounds, followed closely behind the Venerable Piṇḍolabhāradvāja.

The Blessed One heard a loud noise, a great noise; having heard, he addressed the Venerable Ānanda - "What is that loud noise, great noise, Ānanda?" "Venerable sir, the bowl of the millionaire of Rājagaha has been brought down by the Venerable Piṇḍolabhāradvāja. People heard, venerable sir - "It is said that the noble Piṇḍolabhāradvāja has taken down the bowl of the millionaire of Rājagaha." And those people, venerable sir, making loud noise, great noise, followed closely behind the Venerable Piṇḍolabhāradvāja, again and again behind. That, venerable sir, Blessed One, is the loud noise, great noise." Then the Blessed One, on this occasion, in this connection, having assembled the Community of monks, questioned the Venerable Piṇḍolabhāradvāja in return - "Is it true, Bhāradvāja, that you have brought down the bowl of the millionaire of Rājagaha?" "True, Blessed One." The Buddha, the Blessed One, rebuked him - "Unsuitable, Bhāradvāja, not becoming, not proper, unbecoming of a recluse, not allowable, not to be done. How indeed could you, Bhāradvāja, for the sake of a miserable wooden bowl, display a wonder of supernormal power through super-human achievement to laypeople! Just as, Bhāradvāja, a woman displays her private parts for the sake of a miserable small coin, just so, Bhāradvāja, for the sake of a miserable wooden bowl, a wonder of supernormal power through super-human achievement has been displayed by you to laypeople. This, Bhāradvāja, is not for the confidence of those without confidence, etc. Having rebuked them, etc. having given a talk on the Teaching, he addressed the monks - "Monks, a wonder of supernormal power through super-human achievement should not be displayed to laypeople. Whoever should display it, there is an offence of wrong-doing. Break this wooden bowl, monks, having made it into splinters, and give it to the monks for grinding eye ointment. And, monks, a wooden bowl should not be kept. Whoever should wear them, there is an offence of wrong-doing."

Now at that time the group of six monks kept various bowls, made of gold and made of silver. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, a bowl made of gold should not be kept, etc. a bowl made of silver should not be kept, a bowl made of jewels should not be kept, a bowl made of lapis lazuli should not be kept, a bowl made of crystal should not be kept, a bowl made of bronze should not be kept, a bowl made of glass should not be kept, a bowl made of lead should not be kept, a bowl made of tin should not be kept, a bowl made of copper should not be kept. Whoever should wear them, there is an offence of wrong-doing. I allow, monks, two kinds of bowls - an iron bowl and a clay bowl."

253. Now at that time the base of the bowl was being worn away. They reported this matter to the Blessed One. "I allow, monks, a circular bowl-rest."

Now at that time the group of six monks kept various circular bowl-rests, made of gold and made of silver. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, various circular bowl-rests should not be kept. Whoever should wear them, there is an offence of wrong-doing. I allow, monks, two kinds of circular bowl-rests - made of tin and made of lead." The thick circular rests did not touch properly. They reported this matter to the Blessed One. "I allow, monks, to scrape them." There were wrinkles. They reported this matter to the Blessed One. "I allow, monks, to cut a design in the shape of a flower."

Now at that time the group of six monks kept variegated circular bowl-rests, covered with figures, made with wall-painting work. They wandered about displaying them even on the road. People grumbled, criticised, and complained - "Just like laymen enjoying sensual pleasures." They reported this matter to the Blessed One. "Monks, variegated circular bowl-rests should not be kept, covered with figures, made with wall-painting work. Whoever should wear them, there is an offence of wrong-doing. I allow, monks, a plain circular rest."

254. Now at that time monks were setting in order wet bowls. The bowl became corrupted. They reported this matter to the Blessed One. "A wet bowl, monks, should not be set in order. Whoever should set it in order, there is an offence of wrong-doing. I allow, monks, having dried it in the sun, to set the bowl in order."

Now at that time monks were drying wet bowls in the sun. The bowl became foul-smelling. They reported this matter to the Blessed One. "A wet bowl, monks, should not be dried in the sun. Whoever should dry it in the sun, there is an offence of wrong-doing. I allow, monks, having made it free from water, having dried it in the sun, to set the bowl in order."

Now at that time monks were storing bowls in the heat. The colour of the bowl became corrupted. They reported this matter to the Blessed One. "A bowl, monks, should not be stored in the heat. Whoever should store it, there is an offence of wrong-doing. I allow, monks, having dried it in the sun for a moment, to set the bowl in order."

Now at that time several bowls had been placed in the open air without supports. Having been whirled around by a whirlwind, the bowls broke. They reported this matter to the Blessed One. "I allow, monks, a prop for bowls."

Now at that time monks were putting down bowls at the edge of a ledge. Having fallen, the bowl broke. They reported this matter to the Blessed One. "A bowl, monks, should not be put down at the edge of a ledge. Whoever should put it down, there is an offence of wrong-doing."

Now at that time monks were putting down bowls at the edge of a plastered flooring. Having fallen, the bowl broke. They reported this matter to the Blessed One. "A bowl, monks, should not be put down at the edge of a plastered flooring. Whoever should put it down, there is an offence of wrong-doing."

Now at that time monks were overturning bowls on the ground. The lip was being worn away. They reported this matter to the Blessed One. "I allow, monks, a grass mat." The grass mat is consumed by termites. They reported this matter to the Blessed One. "I allow, monks, a piece of cloth." The piece of cloth is consumed by termites. They reported this matter to the Blessed One. "I allow, monks, a bowl-stand." The bowl-stand having fallen, the bowl breaks. They reported this matter to the Blessed One. "I allow, monks, a wicker stand for bowls." In the wicker stand for bowls the bowl is worn away. They reported this matter to the Blessed One. "I allow, monks, a bowl bag." There was no shoulder strap. They reported this matter to the Blessed One. "I allow, monks, a shoulder strap, a binding string."

Now at that time monks were hanging bowls on wall pegs and on elephant tusk pegs. Having fallen, the bowl broke. They reported this matter to the Blessed One. "Monks, a bowl should not be hung up. Whoever should hang one up, there is an offence of wrong-doing."

Now at that time monks were putting bowls on beds, and through forgetfulness, while sitting down, they crushed and broke the bowls. They reported this matter to the Blessed One. "Monks, a bowl should not be put on a bed. Whoever should put it down, there is an offence of wrong-doing."

Now at that time monks were putting bowls on chairs, and through forgetfulness, while sitting down, they crushed and broke the bowls. They reported this matter to the Blessed One. "Monks, a bowl should not be put on a chair. Whoever should put it down, there is an offence of wrong-doing."

Now at that time monks were putting down their bowls in their laps, and through forgetfulness of mindfulness they stood up. Having fallen, the bowl broke. They reported this matter to the Blessed One. "Monks, a bowl should not be put down in the lap. Whoever should put it down, there is an offence of wrong-doing."

Now at that time monks were putting down their bowls on an umbrella. The umbrella was lifted up by a whirlwind, and having fallen, the bowl broke. They reported this matter to the Blessed One. "Monks, a bowl should not be put down on an umbrella. Whoever should put it down, there is an offence of wrong-doing."

255. Now at that time monks with bowls in hand were pushing open door panels. The door panel swung back and the bowl broke. They reported this matter to the Blessed One. "Monks, a door panel should not be pushed open with bowl in hand. Whoever should push it open, there is an offence of wrong-doing."

Now at that time monks were going for almsfood with gourd bowls. People grumbled, criticised, and complained - "Just as adherents of other religions." They reported this matter to the Blessed One. "Monks, one should not go for almsfood with a gourd bowl. Whoever should go, there is an offence of wrong-doing."

Now at that time monks were going for almsfood with pot bowls. People grumbled, criticised, and complained - "Just as adherents of other religions." They reported this matter to the Blessed One. "Monks, one should not go for almsfood with a pot bowl. Whoever should go, there is an offence of wrong-doing."

Now at that time a certain monk wore only rag-robes for everything. He kept a bowl made out of a skull. A certain woman, having seen him, frightened, let out a cry - "Alas, a goblin has come upon me!" People grumbled, criticised, and complained - "How indeed could the ascetics, disciples of the Sakyan, keep a bowl made out of a skull, just as goblins!" They reported this matter to the Blessed One. "Monks, a bowl made out of a skull should not be kept. Whoever should wear them, there is an offence of wrong-doing. And, monks, one should not wear only rag-robes for everything. Whoever should do so, there is an offence of wrong-doing."