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a bhikkhu suspended for not atoning for an offense wanders away. He returns again and asks the bhikkhus for ordination. He should be told thus: "Will you atone for that offense?" If he says, "I will atone," he should be given the going forth. If he says, "I will not atone," he should not be given the going forth. Having given the going forth, he should be told: "Will you atone for that offense?" If he says, "I will atone," he should be given the higher ordination. If he says, "I will not atone," he should not be given the higher ordination. Having given the higher ordination, he should be told: "Will you atone for that offense?" If he says, "I will atone," he should be reinstated. If he says, "I will not atone," he should not be reinstated. Having reinstated him, he should be told: "Atonement for that offense!" If he atones, that is good. If he does not atone, he should be suspended again, if concord is obtainable. If concord is not obtainable, there is no offense in association or co-residence. But here, bhikkhus, a bhikkhu suspended for not relinquishing a bad view wanders away. He returns again and asks the bhikkhus for ordination. He should be told thus: "Will you relinquish that bad view?" If he says, "I will relinquish," he should be given the going forth. If he says, "I will not relinquish," he should not be given the going forth. Having given the going forth, he should be told: "Will you relinquish that bad view?" If he says, "I will relinquish," he should be given the higher ordination. If he says, "I will not relinquish," he should not be given the higher ordination. Having given the higher ordination, he should be told: "Will you relinquish that bad view?" If he says, "I will relinquish," he should be reinstated. If he says, "I will not relinquish," he should not be reinstated. Having reinstated him, he should be told: "Relinquish that bad... "this view." If he renounces it, this is good. If he does not renounce it, when unity is obtained, he should be suspended again. If unity is not obtained, there is no offense in living together (with him). The Great Chapter, first. 67. Its Summary 131. In the Vinaya, for great purposes, bringing happiness to the gentle; and for the suppression of the wicked, and for the support of the conscientious. And for the upholding of the Dispensation, within the range of the All-Knowing Conqueror; in a safe domain, not of others, well-taught, without doubt. In the Khandhaka, and in the Vinaya, and in the Parivāra, and in the Mātikā; The skillful one, acting according to the meaning, practices wisely. He who does not know cattle, he does not protect the herd of cattle; Likewise, not knowing morality, how can he protect his restraint? And when the Suttanta is forgotten, and the Abhidhamma immediately; when the Vinaya is not lost, the Dispensation stands again. Therefore, for the sake of compilation, a summary in due order; I will declare according to what is right, listen to my words. Subject, origin, offense, and methods, and repetitions; It is difficult to exhaust them, know them by method. Bodhi, Rājāyatana, Ajapāla, Sahampati; Brahmā, Āḷāra, Udaka, and the monk, Upaka the sage. Koṇḍañña, Vappa, Bhaddiya, Mahānāma, and Assaji; Yasa, forty, fifty, he sent all in directions. Subject, and thirty Māras, Uruvelā, three ascetics; Fire-house, great king, Sakka, and Brahmā, all. Rag-robe, pond, and stone, Kakudha, stone; Jambu, mango, and emblic myrobalan, and the Pāripuppha flower he brought. Let them split, let them blaze, and let them be extinguished, Kassapa; They sink, faces, cloud, Gayā, creeper, and Māgadha. Upatissa, and Kolita, and the well-known ones went forth; Badly dressed, bowing, thin, rough, and the brahmin. He practices misconduct, stomach, youth, group; Rain, gone with fools, ten years, reliance. They are not fit to be bowed to, fools, tranquility, five, six; He who is other, and naked, with uncut matted hair, a Sākiya. In Magadha, five afflictions, one king and a finger; The Magadhan also permitted, wrote a prison, struck by a whip. Marks, debt, and a slave, Bhaṇḍuka, Upāli, a snake; Faithful family, and a thorn, and a dog-eater. In the matter, a boy learns, and what do they dwell upon? All faces to the preceptor, not caressing, a thorn. An eunuch, having entered theft, and a snake, mother, father; Schism of Arahant nuns, and a mark by blood. By the Sangha without a preceptor, a group of eunuchs, a leaf; Without robes, both of them, and those three even when requested. Hands, feet, hands and feet, ears, nose, both of them; Finger, aḷakaṇḍara, a hood, and a hunchback, and a dwarf. Goiter, and marks, a whip, written, elephantiasis; And one who corrupts a bad assembly, one-eyed, crippled, and likewise. Lame, and paralyzed, with severed postures; Old, blind, mute, deaf, and blind-mute, which is there. Blind-deaf, which is said, and mute-deaf; And blind-mute-deaf, and dependence on the shameless. And dwelling, and likewise a journey, by one requesting, marks; Let him come, they dispute, Kassapa with one preceptor. Ordained ones are seen, and afflicted by diseases; Untaught ones thrive, right there is the instruction. And in the Sangha, and then fools, and not agreed upon, together; The higher ordination lifts up, dependence, one, three. In this chapter, one hundred and seventy-two matters. The Great Chapter is finished.