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one self-gratification, one acting as a go-between, those concealed for one day"; or by mentioning the grounds, saying: "Venerable sir, I incurred many Saṅghādisesa offenses of various grounds, concealed for one day"; or merely by name, saying: "Venerable sir, I incurred many Saṅghādisesa offenses, concealed for one day." Here, the name is of two kinds: common to its own class, and common to all. Here, "Saṅghādisesa" is common to its own class, "offense" is common to all; therefore, it is appropriate to say, even using the common-to-all name: "I incurred many offenses, concealed for one day." Indeed, all such Vinaya acts as probation can be performed by way of the ground, by way of the group, by way of the name, and by way of the offense. Here, "emission of semen" is both the ground and the group. "Saṅghādisesa" is both the name and the offense. "Bodily contact" is both the ground and the group. "Saṅghādisesa" is both the name and the offense. Here, by the expression "emission of semen, bodily contact," and so on, and by the expression "of various grounds," both the ground and the group are taken. By the expression "Saṅghādisesa," and by the expression "offenses," both the name and the offense are taken. But here, "I incurred one intentional offense, an 'emission of semen'," the name, the ground, and the group are all taken. And just as it is said here, "this monk Udāyi"; so, for whoever has incurred an offense, taking that person's name, the kammavācā should be made, saying: "this monk of such-and-such a name." And at the conclusion of the kammavācā, that monk, within the maḷaka boundary itself, should say: "I am..." “I undertake the residence, I undertake the practice,” the practice should be undertaken in the manner stated. Having undertaken it, it should be announced to the Saṅgha right there. And by one announcing, it should be announced thus: “Venerable Sir, I committed one offense, intentional emission of semen, concealed for one day. I requested from the Saṅgha one day’s residence for that one offense, intentional emission of semen, concealed for one day. The Saṅgha granted me one day’s residence for that one offense, intentional emission of semen, concealed for one day. I am residing – ‘I declare, Venerable Sir, he declares,’ may the Saṅgha hold me thus.” And taking this meaning, it is permissible to announce it in any language. Having announced, if one 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 permissible to deposit it with even one. Having left the assembly hall, one who regains mindfulness should deposit it with one who is going along. If he too has departed, it should be announced and deposited with another to whom it was not announced in the assembly hall. And by one announcing, at the end it should be said: “May the Venerable One hold me as declaring.” By one announcing to two, “May the Venerables hold me,” by one announcing to three, “May the Venerables hold me” should be said. From the time it is deposited, he remains in the state of being normal. If the monastery has few bhikkhus, and compatible bhikkhus reside, without depositing the practice, the night’s enclosure should be made within the monastery itself. If it is not possible to purify it, having deposited the practice in the manner stated, at dawn, with one bhikkhu, having crossed the boundary of approach in the manner stated in the description of Mānattā, having descended from the main road, having sat in a concealed place, within the dawn itself, having undertaken the practice in the manner stated, the residence of that bhikkhu should be announced. By one announcing, if he is younger, “Friend” should be said. If he is older, “Venerable Sir” should be said. to be taken. If any other monk comes to that place for some purpose, if he sees him, or hears his voice, it must be reported; for not reporting, there is a break in the night's stay and a break in the observance. Then, if he goes within a twelve-cubit radius without knowing it, there is only a break in the night's stay, but no break in the observance. When the dawn has risen, the observance should be laid aside. If that monk has departed for some purpose, he should report it to the first person he sees and then lay it aside. But if he sees no one, he should go to the monastery and lay it aside with the monk who went with him, so says the Elder Mahāsumma. The Elder Mahāpaduma, however, says: "He should report it to the first person he sees and then lay it aside; this is the protection for one who has laid aside the observance." Thus, for as many days as the offense has been concealed, for that many or more days, for the removal of remorse, one should undergo probation, then approach the Saṅgha, undertake the observance, and request the mānatta. For he is worthy of mānatta only when the observance has been undertaken, having undergone probation with the observance laid aside. But for one whose observance has not been laid aside, there is no need to undertake it again; he is worthy of mānatta merely by the passing of the concealed days, therefore mānatta must be given to him. This is called concealed mānatta. When giving it, if there is one offense, it should be given in the manner stated in the Pāli. If there are two or three, the offenses and days should be noted and combined in the manner stated for probation, saying: "I, having undergone probation, request from the Saṅgha the six-night mānatta for two offenses, for three offenses, concealed for one day." It is permissible to give an unconcealed offense together with a concealed offense. How? Having undergone one day's probation for a concealed offense— "Venerable Sir, I committed one offense, an intentional emission of semen, concealed for one day. I, therefore, approach the Saṅgha For one offense, a deliberate emission of semen, concealed for one day, I requested a one-day probation. For that, the Sangha, for one offense, a deliberate emission of semen, concealed for one day, granted me a one-day probation. I have completed that probation. Venerable Sir, I committed one offense, a deliberate emission of semen, unconcealed. Venerable Sir, I request the Sangha, for those offenses, deliberate emissions of semen, both concealed and unconcealed, a six-night penance. Then, having made a formal motion accordingly, the penance should be given to him. If two are concealed, and one is unconcealed, it should be said: "for the concealed ones and for the unconcealed one." If one is concealed, and two are unconcealed, it should be said: "for the concealed one and for the unconcealed ones." If two are concealed, and two are unconcealed, it should be said: "for the concealed ones and for the unconcealed ones." In all cases, having made a formal motion accordingly, the penance should be given. And for one who has completed the penance, having made a formal motion accordingly, rehabilitation should be performed. Here, however, it is stated in terms of a single offense. Thus, the penance given at the end of the probation for a concealed offense, is called "concealed penance." Thus, in this context, by a single mode of application, both concealed probation and concealed penance are to be understood as stated. We will speak of "side penance" and "combined penance" at the end of the remaining probation discussions. Indeed, two probations remain: "pure probation" and "combined probation." Among these, "pure probation" is the probation granted in the context of this matter: "Now at that time, a certain bhikkhu had committed many Sanghādisesa offenses, he did not know the extent of the offenses, he did not know the extent of the nights," after the completion of an improper penance practice. That is of two kinds: minor pure and major pure. Both kinds of these determine the number of nights... To one who does not know all or some, and does not remember, and is doubtful about it, it should be given. But as for the extent of the offense, whether he knows or not "I have committed so many offenses," this is not a reason. There, whoever, from ordination onwards in forward order, or from the day of declaration backwards in reverse order, being asked, "Do you know your state of purity on such and such a day, or fortnight, or month, or year?" and says, "Yes, venerable sir, I know, I have been pure for such and such a time," the *suddhanta-parivāsa* given to him is called "Cūḷasuddhanta." Having received that, by one undergoing *parivāsa*, for as long as he knows his own purity, having removed that much, the remainder, one month or two months, should be undergone as *parivāsa*. If, having considered "I am impure for about a month," he received it, and while undergoing *parivāsa*, he remembers another month, that month too must be undergone as *parivāsa*. There is no need for another *parivāsa* giving. Now, if, having considered "I am impure for two months," he received it, and while undergoing *parivāsa*, he determines "I am impure for only about a month," only a month should be undergone as *parivāsa*. There is no need for another *parivāsa* giving. This *suddhanta-parivāsa*, it goes up and it goes down, this is its characteristic. But in other cases of rising from an offense, this is the characteristic: whoever performs a Vinaya act saying an unconfessed offense is confessed, his offense rises. Whoever performs a Vinaya act saying a confessed offense is unconfessed, his does not rise. Even for one who says a recently confessed offense is long-confessed, it rises. For one who says a long-confessed offense is recently confessed, it does not rise. Even for one who, having committed one offense, says "many," it rises, because without one, there are no many. But for one who, having committed many, says "one," it does not rise. But whoever, even when asked in the aforementioned forward and reverse order, does not know