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a protest in the midst of the Sangha is not valid. For a matricide, monks, a protest in the midst of the Sangha is not valid. For a parricide, monks, a protest in the midst of the Sangha is not valid. For a killer of an Arahant, monks, a protest in the midst of the Sangha is not valid. For one who has violated a bhikkhuni, monks, a protest in the midst of the Sangha is not valid. For a schismatic, monks, a protest in the midst of the Sangha is not valid. For one who has drawn blood from a Buddha, monks, a protest in the midst of the Sangha is not valid. For a hermaphrodite, monks, a protest in the midst of the Sangha is not valid. For one of a different communion, monks, a protest in the midst of the Sangha is not valid. For one standing in a different boundary, monks, a protest in the midst of the Sangha is not valid. For one standing in the air by psychic power, monks, for whom the Sangha performs an act, for him, monks, a protest in the midst of the Sangha is not valid. For these, monks, a protest in the midst of the Sangha is not valid. And for whom, monks, is a protest in the midst of the Sangha valid? For a monk, monks, who is in good standing, who is of the same communion, who is standing within the same boundary, at least one who is immediately For this monk, even the immediate one, the objection made in the midst of the Saṅgha is valid. For this one, monks, the objection made in the midst of the Saṅgha is valid. The discourse on those on probation, etc., is finished. 239. The discourse on the two expulsions, etc. There are these two expulsions, monks. There is, monks, a person who is not fit for expulsion. If the Saṅgha expels him, one is well-expelled, one is ill-expelled. And which, monks, is the person who is not fit for expulsion, if the Saṅgha expels him— ill-expelled? Here, monks, a monk is pure, without offense. If the Saṅgha expels him— ill-expelled. This is called, monks, the person who is not fit for expulsion, if the Saṅgha expels him— ill-expelled. And which, monks, is the person who is not fit for expulsion, if the Saṅgha expels him— well-expelled? Here, monks, a monk is foolish, inexperienced, full of offenses, unrepentant, associates with laypeople, dwelling in inappropriate lay associations. If the Saṅgha expels him— well-expelled. This is called, monks, the person who is not fit for expulsion, if the Saṅgha expels him— well-expelled. There are these two readmissions, monks. There is, monks, a person who is not fit for readmission. If the Saṅgha readmits him, one is well-readmitted, one is ill-readmitted. And which, monks, is the person who is not fit for readmission, if the Saṅgha readmits him— ill-readmitted? A eunuch, monks, is not fit for readmission. If the Saṅgha readmits him— ill-readmitted. A thief-dweller, monks, is not fit for readmission. If the Saṅgha readmits him— ill-readmitted. One who has gone over to another sect, monks… one born as an animal, monks… a mother-killer, monks… a father-killer, monks… an Arahant-killer, monks… a defiler of nuns, monks… a schismatic of the Saṅgha, monks… a shedder of blood, monks… one with both sexual characteristics, monks, is not fit for readmission. If the Saṅgha readmits him… The Saṅgha expels him – he is wrongly expelled. This, bhikkhus, is called a person unfit for expulsion, and if the Saṅgha expels him, he is wrongly expelled. These, bhikkhus, are called persons unfit for expulsion, and if the Saṅgha expels them, they are wrongly expelled. And what, bhikkhus, is a person unfit for expulsion, and if the Saṅgha expels him, he is rightly expelled? A hand cut off, bhikkhus, is unfit for expulsion, and if the Saṅgha expels him, he is rightly expelled. A foot cut off, bhikkhus... ... ... A hand and foot cut off, bhikkhus... An ear cut off, bhikkhus... A nose cut off, bhikkhus... Ears and nose cut off, bhikkhus... Fingers cut off, bhikkhus... Genitals cut off, bhikkhus... Sinews cut off, bhikkhus... One with a snake-like hand, bhikkhus... A hunchback, bhikkhus... A dwarf, bhikkhus... One with a goitre, bhikkhus... One marked with a brand, bhikkhus... One marked with a lash, bhikkhus... One with a scar, bhikkhus... One with elephantiasis, bhikkhus... One with a bad disease, bhikkhus... One who pollutes the assembly, bhikkhus... One-eyed, bhikkhus... One with a crippled hand, bhikkhus... Lame, bhikkhus... Paralysed on one side, bhikkhus... One whose postures are broken, bhikkhus... Weak from old age, bhikkhus... Blind, bhikkhus... Mute, bhikkhus... Deaf, bhikkhus... Blind and mute, bhikkhus... Blind and deaf, bhikkhus... Mute and deaf, bhikkhus... A blind, mute, and deaf person, bhikkhus, is unfit for expulsion, and if the Saṅgha expels him, he is rightly expelled. This, bhikkhus, is called a person unfit for expulsion, and if the Saṅgha expels him, he is rightly expelled. These, bhikkhus, are called persons unfit for expulsion, and if the Saṅgha expels them, they are rightly expelled. The discourse on the two kinds of expulsion, etc., is finished. The first recitation section on Vāsabhagāma is finished. 240. The discourse on unrighteous acts, etc. 397. Here, bhikkhus, a bhikkhu is not to be seen as having an offense. And the Saṅgha, or many (bhikkhus), or a single person accuses him: "Friend, you have committed an offense, see this offense!" He says thus: "Friend, I have no offense." , which I might see." That the Saṅgha suspends him for not seeing the offense – an improper act. Here again, monks, a monk has no offense to be atoned for. Him then charges the Saṅgha, or many, or one person: "You, friend, have fallen into an offense, atone for that offense!" He thus says: "I have no offense, friend, which I might atone for." That the Saṅgha suspends him for not atoning for the offense – an improper act. Here again, monks, a monk has no evil view to be relinquished. Him then charges the Saṅgha, or many, or one person: "You have an evil view, friend, relinquish that evil view!" He thus says: "I have no evil view, friend, which I might relinquish." That the Saṅgha suspends him for not relinquishing the evil view – an improper act. Here again, monks, a monk has no offense to be seen, no offense to be atoned for. Him then charges the Saṅgha, or many, or one person: "You, friend, have fallen into an offense, do you see that offense? Atone for that offense!" He thus says: "I have no offense, friend, which I might see. I have no offense, friend, which I might atone for." That the Saṅgha suspends him for not seeing or for not atoning – an improper act. Here again, monks, a monk has no offense to be seen, no evil view to be relinquished. Him then charges the Saṅgha, or many, or one person: "You, friend, have fallen into an offense, do you see that offense? You have an evil view, relinquish that evil view!" He thus says: "I have no offense, friend, which I might see; I have no evil view, friend, which I might relinquish." That the Saṅgha suspends him for not seeing or for not relinquishing – an improper act. Friends, for a monk there is no offense to be remedied, there is no wrong view to be relinquished. Him the Sangha or many or one person admonishes – "You, friend, have fallen into an offense, remedy that offense; your view is wrong, relinquish that wrong view." He says thus – "There is no offense for me, friend, that I should remedy. There is no wrong view for me, friend, that I should relinquish." Him the Sangha suspends for not remedying or not relinquishing – an unrighteous act. Here again, friends, for a monk there is no offense to be seen, no offense to be remedied, no wrong view to be relinquished. Him the Sangha or many or one person admonishes – "You, friend, have fallen into an offense, do you see that offense? Remedy that offense; your view is wrong, relinquish that wrong view." He says thus – "There is no offense for me, friend, that I should see. There is no offense for me, friend, that I should remedy. There is no wrong view for me, friend, that I should relinquish." Him the Sangha suspends for not seeing or not remedying or not relinquishing – an unrighteous act. 398. Here again, friends, for a monk there is an offense to be seen. Him the Sangha or many or one person admonishes – "You, friend, have fallen into an offense, do you see that offense?" He says thus – "Yes, friend, I see it." Him the Sangha suspends for not seeing the offense – an unrighteous act. Here again, friends, for a monk there is an offense to be remedied. Him the Sangha or many or one person admonishes – "You, friend, have fallen into an offense, remedy that offense." He says thus – "Yes, friend, I will remedy it." Him the Sangha suspends for not remedying the offense – an unrighteous act. Here again, friends, for a monk there is h There is a bad view to be relinquished. Him the Sangha or many or one person admonishes – "Your view, friend, is bad; relinquish this bad view." He says thus – "Yes, friend, I will relinquish it." Him the Sangha suspends for not relinquishing the bad view – an improper act. But here, monks, a monk has an offense to be seen, has an offense to be remedied, and so on. has an offense to be seen, has a bad view to be relinquished, and so on. has an offense to be remedied, has a bad view to be relinquished, and so on. has an offense to be seen, has an offense to be remedied, has a bad view to be relinquished. Him the Sangha or many or one person admonishes – "You, friend, have fallen into an offense, do you see this offense? Remedy this offense; your view is bad, relinquish this bad view." He says thus – "Yes, friend, I see it, yes, I will remedy it, yes, I will relinquish it." Him the Sangha suspends for not seeing or not remedying or not relinquishing – an improper act. 399. But here, monks, a monk has an offense to be seen. Him the Sangha or many or one person admonishes – "You, friend, have fallen into an offense, do you see this offense?" He says thus – "I have no offense, friend,