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without one being later or earlier, there is only a cutting of the night for both, not a breaking of the rule. If two probationers were to dwell together, and they, knowing each other's transgression, being disrespectful or remorseful, were to commit a worse offense or become confused, therefore, their sleeping together is forbidden in every way. The rest should be understood in the manner stated. Those who are worthy of being pulled back to the origin, etc., should be understood as being in the position of ordinary monks among these probationers. If, monks, a probationer is the fourth, it is not proper to make a probationer the fourth and perform acts like giving probation to another. He is not a quorum-filler in these matters, but he is in other Sangha acts. However, if the quorum is insufficient, he should be made a quorum-filler after having him lay down the rule. 83. Now, Upāli the Elder, a Vinaya-holder, having heard this discourse on the rules, when alone, had this thought: "The Blessed One has laid down many rules for probationers; by how many reasons, indeed, is the night cut here?" So he approached the Blessed One and asked him about that matter. The Blessed One explained it to him. Therefore it was said: "Then the Venerable Upāli...pe... the cutting of the night." Therein, "dwelling together" is dwelling together as stated by the method of "one roof with an ordinary monk," etc. "Dwelling apart" is dwelling alone. "Not announcing" is not announcing to visitors, etc. By each of these three reasons, the night is cut. 84. "Are unable" means being unable to announce to everyone by going here and there due to the large size of the Sangha, they are unable to purify. "I lay down the probation," "I lay down the rule"— by one of these two statements, the probation is laid down. indeed, well-established by two. And in the undertaking, the same method. Having thus undertaken the observance, for one who has completed the probation and is undergoing mānatta, there is no need to undertake the observance again, for he has already undertaken the observance. Therefore, six nights of mānatta should be given to him, and having completed the mānatta, he should be reinstated. Thus, being free from offense, established in purity, having fulfilled the three trainings, he will make an end to suffering. The discourse on the Observance of Probationers is concluded. Discourse on the Observance of those liable to Reinstatement to the Beginning 86. Monks liable to reinstatement to the beginning accept (as senior) all others, even probationers and the like, except for a more junior monk also liable to reinstatement to the beginning. Indeed, among these five: probationers, those liable to reinstatement to the beginning, those undergoing mānatta, those undergoing mānatta-cārika, and those liable to reinstatement, except for one's own more junior (category), all the rest are considered 'normal'. Why? Because mutual salutations and the like according to seniority are permitted. Therefore it is said – "even for the rest, including probationers and the like." However, the characteristics of those liable to reinstatement to the beginning and so forth will become clear later. The rest here, and in the observances of those liable to mānatta and so forth, should be understood in the same way as stated in the observance of probationers. 87. Just as a probationer, so too in cases like "the fourth monk liable to reinstatement to the beginning" and so forth; these (monks) are not quorum-completers in these Vinaya acts, but they are in other Sangha acts. The discourse on the Observance of those liable to Reinstatement to the Beginning is concluded. Discourse on the Observance of one undergoing Mānatta-cārika 90. Among the observances of one undergoing Mānatta-cārika, the special rule is "it must be reported daily." 92. In cases of 'night-break', if it is less than the required number, here, 'number' means four or more; therefore, even if one dwells with three monks, it is still a night-break. The decision regarding the laying down and undertaking of mānatta is similar to what has been stated. The rest is clear everywhere. The discourse on the Observance of one undergoing Mānatta-cārika is concluded. The commentary on the Chapter on Probationers is concluded. 3. The Chapter on Accumulation Discourse on the Emission of Semen 97. In the Chapter on Accumulation – six nights of mānatta... Here, there are four kinds of penance: uncovered penance, covered penance, fortnight penance, combined penance. Among these, "uncovered penance" means that which is given to one worthy of penance for an uncovered offense, without having given a period of probation, simply by having committed the offense. "Covered penance" means that which is given to one who has completed probation for a covered offense. "Fortnight penance" means that which is given to bhikkhunīs for half a month, for an offense, whether covered or uncovered. "Combined penance" means that which is given by combining them together. Among these, this one, by the phrase "six-night penance for an uncovered offense," should be understood as "uncovered penance." When giving it, if one has committed a single offense, it should be given in the manner stated here. If one has committed two or three or more, just as "a single offense" is stated, so "two offenses, three offenses" should be stated. But if there are more than that, even if a hundred or a thousand, "many" should be stated. Even offenses of different kinds should be combined and given. The method of giving them will be explained in the giving of probation. Thus, after the formal act has been performed regarding the offense, and the penance has been given, at the conclusion of the formal act, within the monastery boundary itself, one should undertake the practice, saying "I undertake the penance, I undertake the practice," in the manner stated. Having undertaken the practice, one should announce it to the Saṅgha right there. And when announcing, one should announce thus: "Venerable sirs, I committed an offense, a deliberate emission of semen, uncovered. Therefore, I requested from the Saṅgha a six-night penance for this one offense, a deliberate emission of semen, uncovered. The Saṅgha granted me a six-night penance for this one offense, a deliberate emission of semen, uncovered. I am undergoing the penance. Venerable sirs, I declare it. May the Saṅgha d..." may he bear it in mind." And taking this meaning, it is proper to announce it in any language whatsoever. Having announced it, if he wishes to deposit it, it should be deposited in the midst of the Saṅgha in the manner stated. When the bhikkhus have left the assembly hall, it is proper to deposit it with any one of them. Having left the assembly hall, one who regains mindfulness should deposit it with one who is going along with him. If he too has departed, it should be announced to another, to whom it has not been announced in the assembly hall, and then deposited. The one announcing it should say at the end: "May the venerable one bear in mind that he is declaring it." When announcing to two, he should say: "May the venerables bear it in mind." When announcing to three, he should say: "May the venerables bear it in mind." From the time it is deposited, it remains in the normal state. If it is a monastery with few bhikkhus, and compatible bhikkhus reside there, the nights should be counted within the monastery itself without depositing the observance. If it is not possible to purify it, then having deposited the observance in the manner stated, at dawn, with four or five bhikkhus, one should go two clod-throws beyond the perimeter of an enclosed monastery, or beyond the place worthy of enclosure for an unenclosed one, turn off the main road, and sit in a place concealed by a bush or a fence. Within the dawn itself, the observance should be undertaken and announced in the manner stated. If any other bhikkhu comes to that place for some reason, if he sees him, or hears his voice, it should be announced. For one who does not announce, there is a break in the night and a breach of the observance. If he goes within twelve cubits of the precincts without knowing, there is indeed a break in the night, but no breach of the observance. And from the time it is announced, it is proper for the remaining bhikkhus, except for one, to go if there is something to be done. When dawn has risen, the observance should be deposited with that bhikkhu. If he too goes away for some reason before dawn, then to another who has left the monastery or an arriving one, whoever first Having declared it to him, the practice should be laid aside. And since he resided having declared it to the group and having recognized the existence of monks, therefore for him, when the group is incomplete, there is no fault of wandering nor of absence. If he sees no one, having gone to the monastery, it should be laid aside with one of the monks who went with him, so says the Elder Mahāsumma. But the Elder Mahāpaduma says, "To whomever he first sees, having declared it to him, it should be laid aside; this is the protection of the laid-aside practice." Thus, having practiced the six-night penance unbrokenly, where there might be a community of twenty monks, there that monk should be reinstated. And those reinstating should first make him fit for reinstatement. For he, being one whose practice was laid aside, stands in the position of a normal person, and it is not proper to reinstate a normal person. Therefore, he should be made to undertake the practice. When the practice is undertaken, he becomes fit for reinstatement. By him too, having undertaken the practice, and having declared it, reinstatement should be requested. For one whose practice was not laid aside, there is no need for a further undertaking of practice. For he becomes fit for reinstatement simply by the lapse of six nights.