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He should not initiate a reproof. He should not cause an opportunity. He should not accuse. He should not remind. He should not associate with bhikkhus. The eighteen duties concerning the act of relegation are finished. good. 17. Then the Sangha performed the act of dependence on the monk Seyyasaka, saying: "You must live in dependence." He, having been made dependent by theha Sangha, associating with, frequenting, and attending upon good friends, learning by asking questions, questioning thoroughly, becomes learned, having mastered the tradition, a holder of the Dhamma, a holder of the Vinaya, a holder of the mātikā, wise, skilled, intelligent, modest, conscientious, desirous of training. He conducts himself properly, he sheds his hair, he makes an end, he approaches the monks and says: "Friends, I, having been made dependent by the Sangha, conduct myself properly, I shed my hair, I make an end. How should I proceed?" The monks reported this matter to the Blessed One… (as before)…. "Therefore, monks, let the Sangha revoke the act of dependence for the monk Seyyasaka. Eighteen cases where the act should not be revoked 18. "Monks, the act of dependence should not be revoked for a monk endowed with five qualities. He gives ordination, he gives dependence, he attends to a novice, he accepts the appointment as an instructor of nuns, and though appointed, he instructs the nuns – Monks, the act of dependence should not be revoked for a monk endowed with these five qualities. [pari. 420] "Monks, the act of dependence should not be revoked for a monk endowed with other five qualities. He commits the same offense for which the Sangha performed the act of dependence, or another similar one, or one worse than that; he blames the act, he blames those who performed the act – Monks, the act of dependence should not be revoked for a monk endowed with these five qualities. "Monks, the act of dependence should not be revoked for a monk endowed with eight qualities. He suspends the Uposatha of a monk who is in good standing, he suspends the Pavāraṇā, he makes a matter for dispute, he initiates an accusation, he causes an opportunity to be made, he admonishes, he reminds, he bhik associates with monks – O monks, for a monk endowed with these eight factors, his suspension should not be revoked. The eighteen factors for not revoking are finished. The eighteen factors for revoking 19. O monks, the suspension of a monk endowed with five factors should be revoked. He does not confer ordination, does not grant dependence, does not attend to a novice, does not accept appointment as an instructress of nuns, even if appointed, does not instruct nuns – O monks, the suspension of a monk endowed with these five factors should be revoked. O monks, the suspension of a monk endowed with other five factors should be revoked. He does not commit the offense for which the Sangha imposed the suspension, or a similar one, or one worse than that; he does not disparage the act, does not disparage those who performed the act – O monks, the suspension of a monk endowed with these five factors should be revoked. O monks, the suspension of a monk endowed with eight factors should be revoked. He does not prevent a normal monk from observing Uposatha, does not prevent Pavāraṇā, does not make a statement, does not initiate an accusation, does not ask for permission, does not admonish, does not remind, does not associate with monks – O monks, the suspension of a monk endowed with these eight factors should be revoked. The eighteen factors for revoking are finished. 20. And thus, O monks, it should be revoked. O monks, that monk under suspension, having approached the Sangha, having arranged his upper robe over one shoulder, having paid homage at the feet of the elder monks, having squatted, having raised his hands in añjali, should be addressed thus – ‘Venerable sirs, I, having been suspended by the Sangha, am behaving properly, I am shedding my hair, ne...’ I speak of release, I ask for the revocation of the act of suspension. A second time it should be asked. A third time it should be asked. By a competent and able bhikkhu, the Sangha should be informed – ‘‘May the Sangha, venerable sirs, hear me. This bhikkhu, Seyyasaka, having been suspended by the Sangha, behaves properly, he sheds his hair, he speaks of release, he asks for the revocation of the act of suspension. If it is suitable for the Sangha, may the Sangha revoke the act of suspension for the bhikkhu Seyyasaka. This is the motion. ‘‘May the Sangha, venerable sirs, hear me. This bhikkhu, Seyyasaka, having been suspended by the Sangha, behaves properly, he sheds his hair, he speaks of release, he asks for the revocation of the act of suspension. The Sangha revokes the act of suspension for the bhikkhu Seyyasaka. To whichever venerable one the revocation of the act of suspension for the bhikkhu Seyyasaka is agreeable, let him be silent; to whom it is not agreeable, let him speak. ‘‘A second time I speak this matter – may the Sangha, venerable sirs, hear me. This bhikkhu, Seyyasaka, having been suspended by the Sangha, behaves properly, he sheds his hair, he speaks of release, he asks for the revocation of the act of suspension. The Sangha revokes the act of suspension for the bhikkhu Seyyasaka. To whichever venerable one the revocation of the act of suspension for the bhikkhu Seyyasaka is agreeable, let him be silent; to whom it is not agreeable, let him speak. ‘‘A third time I speak this matter – may the Sangha, venerable sirs, hear me. This bhikkhu, Seyyasaka, having been suspended by the Sangha, behaves properly, he sheds his hair, he speaks of release, he asks for the revocation of the act of suspension. The Sangha revokes the act of suspension for the bhikkhu Seyyasaka. To whichever venerable one the revocation of the act of suspension for the bhikkhu Seyyasaka is agreeable, let him be silent; to whom it is not agreeable, let him speak. ‘‘The Sangha has revoked for Seyyasaka the monk's act of expulsion. The Sangha agrees, therefore it is silent. Thus I hold this to be. The second act of expulsion is finished. 3. Act of Banishment 21. At that time, there were monks named Assaji and Punabbasu, residing in Kīṭāgiri, shameless, evil monks. They engaged in such improper conduct: They planted flower beds, or had them planted; they watered them, or had them watered; they picked flowers, or had them picked; they strung garlands, or had them strung; they made single-stemmed garlands, or had them made; they made double-stemmed garlands, or had them made; they made flower clusters, or had them made; they made loose bouquets, or had them made; they made wreaths, or had them made; they made hair ornaments, or had them made; they made chest coverings, or had them made. They gave single-stemmed garlands to women of good families, daughters of good families, maidens of good families, daughters-in-law of good families, female slaves of good families, or had them given; double-stemmed garlands, or had them given; flower clusters, or had them given; loose bouquets, or had them given; wreaths, or had them given; hair ornaments, or had them given; chest coverings, or had them given. They ate from the same dish with women of good families, daughters of good families, maidens of good families, daughters-in-law of good families, female slaves of good families; they drank from the same cup; they sat on the same seat; they lay on the same couch; they lay on the same mat; they lay under the same blanket; they lay on the same mat and blanket; they ate at the wrong time; they drank intoxicants; they wore garlands, perfumes, and ointments; they danced; they sang; they played musical instruments; they clapped their hands; they danced when a woman danced; they sang when a woman danced; they played instruments when a woman danced; they clapped their hands when a woman danced; they danced when a woman sang; they sang when a woman sang; they played instruments when a woman sang; they clapped their hands when a woman sang; they danced when a woman played instruments; They sing. They play instruments. They dance while playing. While sporting, they dance. While sporting, they sing. While sporting, they play instruments. While sporting, they sport. They play with eight-square boards. They play with ten-square boards. They play in the air. They play on removal paths. They play with sand-pits. They play with threshing floors. They play with sticks. They play with hand-sticks. They play with dice. They play with paṅgacīra. They play with vaṅkaka. They play with mokkhacikā. They play with ciṅgulaka. They play with pattāḷhaka. They play with toy chariots. They play with toy bows. They play with letters. They play with mind-guessing. They play with yathāvajja. They train on elephants. They train on horses. They train on chariots. They train with bows. They train with swords. They run before elephants. They run before horses. They run before chariots. They run, they run up to them. They shout. They clap their hands. They wrestle. They fight with fists. And in the middle of the arena, having spread out a robe, they say to the dancer: "Here, sister, dance!" They give a forehead-mark. They practice various kinds of misconduct. 22. Now at that time, a certain monk, having spent the rains in Kasi, going to Savatthi to see the Blessed One, arrived at Kiṭāgiri. Then that monk, in the forenoon, having dressed, taking his bowl and robe, entered Kiṭāgiri for alms, with pleasing going forth and returning, with pleasing looking forward and looking around, with pleasing bending and stretching, with downcast eyes, endowed with proper deportment. The people, seeing that monk, said this: "Who is this, like a weakling? like a slowpoke? like a scowling one? Who will give even a morsel to this one who has come? But our venerable Assaji-Punabbasu..." Pleasant, gentle, friendly, pleasant in speech,