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the extent of the nights, n Thus, if he is doubtful, the 'pure residence' given to him is called 'great pure residence'. Having taken that, from the day it was taken until the day of higher ordination, counting the nights, he must reside. This does not ascend upwards, but descends downwards. Therefore, if one residing makes a determination regarding the number of nights, "a month or a year is due to me," he must reside for a month or a year. The characteristics of requesting and giving residence here are to be understood according to the method stated later in the Pāli. At the conclusion of the formal act, the undertaking of duties, the penance, and the rehabilitation are as stated. This is called 'pure residence'. 'Combined residence' is of three kinds: 'shaking off combined', 'value combined', and 'mixed combined'. Among these, 'shaking off combined' is the residence to be given to one who, having fallen into an intermediate offense and concealed it, shakes off and wipes away the days of residence, and combines the later-fallen offense with the original day-period of the former offense. This is explained in detail later in the Pāli, starting from "Therefore, monks, let the Sangha give Udāyi the monk combined residence for the former offense, having drawn back the root offense of an intermediate intentional emission of semen, concealed for five days." This is the determination here: Whoever, having taken residence for a concealed offense and is residing, or is worthy of penance and is performing penance, or is worthy of rehabilitation, falls into another offense, and conceals it for a number of nights equal to or less than those of the former offense, for him, by drawing back the root offense, all those days of residence and days of penance performed are to be shaken off and made as no days, and the later-fallen offense is to be combined with the root offense, and residence is to be given. Therefore, if the root offense was concealed for half a month, and the intermediate offense was concealed for less than half a month, again, residence for half a month must be observed. Or if the intermediate offense Concealed for a fortnight, for a fortnight one must undergo probation. By this method, up to a root offense concealed for sixty years, so long should the decision be known. Even having undergone probation for sixty years, and become worthy of Mānattam, if one conceals an intermediate offense for one day, again for sixty years one becomes worthy of probation. But if an intermediate offense is concealed longer than the root offense, when asked "What should be done there?" the Elder Mahāsumma said: "This person is incurable. An incurable one, having been made to confess, should be expelled." But the Elder Mahāpaduma said: "Why 'incurable'? Is this not the 'accumulation section', like the time of the Buddhas? Let an offense be concealed, or unconcealed, or concealed for an equal, lesser, or greater period. The Vinaya-holder's ability to apply the formal act is the only measure here. Therefore, that which is concealed longer, making that the root offense, and combining the other with it, probation should be given." This is called "Combination by Placing." "Combination by Value" means: among many offenses, one or two or three or many offenses that are concealed for the longest period, by combining their value, according to their period of nights, probation is given for the remaining offenses concealed for a lesser period. This is called "Combination by Value." That too, further on, is found in the Pāli text, by the method beginning: "Now at that time, a certain bhikkhu had committed many Saṅghādisesa offenses, one offense concealed for one day, one offense concealed for two days," and so on. But for whom a hundred offenses are concealed for ten days, and another hundred offenses are concealed for ten days, having done this ten times, there are a thousand offenses concealed for a hundred days— what should be done by him? Having combined all, for ten days he should undergo probation. Thus, by just one ten-day period, even a hundred days of probation is accomplished. And this too is said – "A thousand nights" having concealed a hundred offenses; Having resided for ten nights, he would be released from temporary probation.” This is called the aggregation of offenses. “Mixed aggregation” is when offenses of various kinds are gathered together and given. In this regard, the method is: “Venerable Sir, I have committed many Saṅghādisesa offenses: one emission of semen, one physical contact, one rude speech, one self-gratification, one acting as a go-between, one making of a hut, one making of a monastery, one malicious accusation, one causing a schism, one following a schism, one difficult to admonish, one corrupting families. Venerable Sir, I request from the Saṅgha aggregated temporary probation for these offenses.” Having caused him to request three times, temporary probation should be given with a Kammavācā (formal act) appropriate to that. Here, it is permissible to perform the Kammavācā by combining "I have committed Saṅghādisesa offenses of various kinds" or "I have committed Saṅghādisesa offenses" in the manner previously stated, according to the basis of the object, the basis of the category, the basis of the name, or the basis of the offense. This is the mixed aggregation. At the end of all Kammavācās for temporary probation, the discussion of duties, whether undertaken or not, should be understood in the same way as before. The discussion of temporary probation is concluded. Now, what was said, "I will discuss the fortnight-probation and the aggregated-probation at the end of the remaining discussion on temporary probation," the occasion for that has arrived. Therefore, it is said: "fortnight-probation" is the probation to be given to a bhikkhunī. This should be given for half a month, whether the offense was concealed or unconcealed. For it was said: "A bhikkhunī who has committed a grave offense must undergo fortnight-probation in both Saṅghas." This should be given by the bhikkhunīs, having purified their own boundary, or in the monastery boundary, or if they are unable to purify the monastery boundary, in a partial boundary, by gathering a group of four at the very end of the defined area. If there is one offense, it is given for one; if there are two or three Or many, with one ground or with various grounds, according to each of them, among the grounds, names, and offenses, taking whatever one wishes, the application should be made. Herein, this is merely a showing of the procedure for a single offense. By that bhikkhunī who has incurred an offense, having approached the Bhikkhunī Saṅgha, having arranged her upper robe over one shoulder, having paid homage at the feet of the elder bhikkhunīs, having squatted, having raised her joined hands, she should be spoken to thus: “Venerable sirs, I have incurred one offense of going to a village. Therefore, venerable sirs, for this one offense of going to a village, I request the preliminary Mānatta.” Having had her request thus made three times, by a competent and capable bhikkhunī, the Saṅgha should be informed: “May the venerable Saṅgha hear me. This bhikkhunī of such-and-such a name has incurred one offense of going to a village. She requests the Saṅgha for the preliminary Mānatta for this one offense of going to a village. If it is agreeable to the Saṅgha, the Saṅgha should grant to this bhikkhunī of such-and-such a name the preliminary Mānatta for this one offense of going to a village. This is the motion. “May the venerable Saṅgha hear me. This... (etc.) A second time... a third time I state this matter. May the venerable Saṅgha hear me... (etc.) grants... The Saṅgha has granted to this bhikkhunī of such-and-such a name the preliminary Mānatta for this one offense of going to a village. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.” At the conclusion of the formal act, having undertaken the observance, in the manner stated in the discourse on the bhikkhus' Mānatta, having informed the Saṅgha, for one who wishes to reside with the suspended observance, right there in the midst of the Saṅgha, or when the bhikkhunīs have departed, with one bhikkhunī or with a second (companion), it should be suspended in the manner stated. But with another arriving (bhikkhunī), having informed her, it should be suspended. From the time of suspension, she remains in the state of a normal person. But having undertaken it again, when the dawn rises, she is not permitted to reside with bhikkhunīs alone. For it has been said: “The preliminary Mānatta should be observed in both Saṅghas.” Therefore, by her teachers and preceptors, she should be... Having gone to the park, a great elder or a Dhamma speaker, a monk who is in the collecting party, should be addressed: "There is a Vinaya act to be performed for a certain nun. Venerable sirs, send us four monks for that." It is not permissible not to make the collection; it should be said, "We will send them." With four nuns who are in good standing, taking the nun who is undergoing penance, they should leave before dawn, pass two clod-throws beyond the village precincts, turn off the road, and sit in a place concealed by bushes and so forth. Two clod-throws beyond the monastery precincts also should be passed. The four monks in good standing should also go there. Having gone, however, they should not sit in the same place with the nuns, but should sit at a not-too-distant place, separate. In the Kurundi and Mahāpaccarī, however, it is said: "The nuns should take one or two clever female lay followers, and the monks should take one or two male lay followers, for their protection, and go." And in the Kurundi itself, it is said: "It is permissible to leave the precincts of the nunnery and the monastery," but it is not said "of the village." When the monks and nuns are thus seated,