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“Venerable, do not make yourself unadmonishable. Make yourself admonishable. You also speak to the monks in accordance with the Dhamma. The monks also will speak to you in accordance with the Dhamma. For thus has the assembly of the Blessed One grown, namely, by mutual speaking and mutual raising up.” And if that monk, being told by the monks, still maintains the same (view), that monk should be (admonished) by the monks up to... He is to be admonished a third time for its relinquishment. If, being admonished up to the third time, he relinquishes it, that is good. If he does not relinquish it, it is a Saṅghādisesa. The training rule concerning the family-corrupter. 13. Now, if a bhikkhu lives relying on a certain village or town, being a family-corrupter, of bad conduct. Indeed, his bad conduct is seen and heard, and families are corrupted by him, seen and heard. That bhikkhu is to be told by the bhikkhus thus: “Indeed, Venerable Sir, you are a family-corrupter, of bad conduct. Indeed, your bad conduct is seen and heard, and families are corrupted by you, seen and heard. Depart, Venerable Sir, from this dwelling. Enough of your living here.” If that bhikkhu, being told thus by the bhikkhus, should say to those bhikkhus: “The bhikkhus are led by desire, the bhikkhus are led by hatred, the bhikkhus are led by delusion, the bhikkhus are led by fear. For such an offense, they expel some, and do not expel others.” That bhikkhu is to be told by the bhikkhus thus: “Venerable Sir, do not speak thus. The bhikkhus are not led by desire, the bhikkhus are not led by hatred, the bhikkhus are not led by delusion, the bhikkhus are not led by fear. Indeed, Venerable Sir, you are a family-corrupter, of bad conduct. Indeed, your bad conduct is seen and heard, and families are corrupted by you, seen and heard. Depart, Venerable Sir, from this dwelling. Enough of your living here.” If that bhikkhu, being told thus by the bhikkhus, should persist in the same way, that bhikkhu is to be admonished by the bhikkhus up to the third time for its relinquishment. If, being admonished up to the third time, he relinquishes it, that is good. If he does not relinquish it, it is a Saṅghādisesa. Venerable Sirs, indeed, these have been recited: the thirteen Saṅghādisesa rules, nine of which are for the first offense, and four of which are for up to the third time. Having committed any one of these, a bhikkhu, for as many days... knowing, he conceals it, for that many days that bhikkhu must undergo probation unwillingly. After completing probation, that bhikkhu must further undertake six nights of disciplinary training. A bhikkhu who has completed disciplinary training, where there is a Saṅgha of twenty bhikkhus, there that bhikkhu should be reinstated. If a Saṅgha of twenty bhikkhus, lacking even one, reinstates that bhikkhu, that bhikkhu is not reinstated, and those bhikkhus are blameworthy. This is the proper procedure there. There, Venerables, I ask you, are you pure in this? A second time I ask you, are you pure in this? A third time I ask you, are you pure in this? Venerables are pure in this, therefore silent. Thus I hold this. The Saṅghādisesa is finished. The Section on Undetermined Rules Now, Venerables, these two undetermined rules come up for recitation. The First Undetermined Rule 1. Should any bhikkhu sit alone with a woman, in private, on a secluded seat, suitable for sexual intercourse, and a trustworthy female lay follower, seeing him, should accuse him of one of three offenses: of a pārājika, or of a saṅghādisesa, or of a pācittiya, if the bhikkhu admits to the sitting, he must be dealt with for one of the three offenses: for a pārājika, or for a saṅghādisesa, or for a pācittiya. Whichever offense that trustworthy female lay follower accuses him of, for that the bhikkhu must be dealt with. This rule is undetermined. The Second Undetermined Rule 2. But if the seat is not secluded and not suitable for sexual intercourse, but it is suitable for speaking to a woman with coarse words, should any bhikkhu sit alone with a woman, in private, on such a seat, and a trustworthy female lay follower, seeing him, should accuse him of one of two offenses: of a saṅghādisesa or of a pācittiya, if the bhikkhu admits to the sitting, he must be dealt with for one of the two offenses: for a saṅghādisesa or for a pācittiya. Whichever offense that trustworthy female lay follower accuses him of... is to be done, by that bhikkhu it is to be made. This too is an undetermined rule. The two undetermined rules, venerable sirs, have been recited. Concerning them, venerable sirs, I ask you: Are you pure in this? A second time I ask you: Are you pure in this? A third time I ask you: Are you pure in this? You are pure in this, venerable sirs, therefore you are silent. Thus do I understand this. The Undetermined Rules are finished. Rules Entailing Forfeiture and Expiation These, venerable sirs, are the thirty rules entailing forfeiture and expiation which come up for recitation. The Kathina Rule 1. When the robes are finished and the kathina has been uplifted by a bhikkhu, an extra robe may be kept for a maximum of ten days. If he exceeds that, it is forfeiture and expiation. The Dwelling Apart Rule 2. When the robes are finished and the kathina has been uplifted by a bhikkhu, if a bhikkhu dwells apart from his three robes even for one night, unless by permission of the bhikkhus, it is forfeiture and expiation. The Unseasonable Robe Rule 3. When the robes are finished and the kathina has been uplifted by a bhikkhu, if an unseasonable robe arises for a bhikkhu, if he wishes, he may accept it. Having accepted it, he should have it made quickly. If it is not complete, that bhikkhu may keep that robe for a maximum of one month, with the expectation of its completion. If he keeps it longer than that, even with the expectation, it is forfeiture and expiation. The Old Robe Rule 4. If any bhikkhu has an unrelated bhikkhuni wash, dye, or beat an old robe, it is forfeiture and expiation. The Robe Acceptance Rule 5. If any bhikkhu accepts a robe from the hand of an unrelated bhikkhuni, unless it is an exchange, it is forfeiture and expiation. The Unrelated Solicitation Rule 6. If any bhikkhu solicits a robe from an unrelated householder or householder's wife, unless there is a proper occasion, it is forfeiture and expiation. Here is the proper occasion: if the bhikkhu is without a robe, or if the bhikkhu Oh, or one whose robe is lost, this is the proper time there. The training rule concerning the excess 7. If an unknown householder or householder's wife should invite him to accept many robes, that bhikkhu should accept at most three robes from that. If he accepts more than that, it is an offense entailing relinquishment and confession. The first training rule concerning a prepared offering 8. If, indeed, for the sake of a bhikkhu, an unknown householder or householder's wife has prepared money for robes, thinking, "With this money for robes, I will buy a robe and clothe such-and-such a bhikkhu," and if that bhikkhu, not having been invited beforehand, approaches and makes a suggestion concerning the robe, saying, "It would be good, venerable sir, if you would buy a robe of such-and-such a kind with this money for robes and clothe me," out of a desire for something good, it is an offense entailing relinquishment and confession. The second training rule concerning a prepared offering 9. If, indeed, for the sake of a bhikkhu, two unknown householders or householder's wives have prepared separate monies for robes, thinking, "With these separate monies for robes, we will buy separate robes and clothe such-and-such a bhikkhu," and if that bhikkhu, not having been invited beforehand, approaches and makes a suggestion concerning the robe, saying, "It would be good, venerable sirs, if you, both being present, would buy a robe of such-and-such a kind with these separate monies for robes and clothe me with one," out of a desire for something good, it is an offense entailing relinquishment and confession. The training rule concerning a king 10. If, indeed, for the sake of a bhikkhu, a king or a royal minister or a brahmin or a householder should send money for robes through a messenger, thinking, "With this money for robes, buy a robe and clothe such-and-such a bhikkhu." And if that messenger approaches that bhikkhu and says thus, "Venerable sir, this money for robes has been brought for the venerable one. May the venerable one accept the money for robes..." ...money." By that bhikkhu, that messenger should be spoken to thus: "Indeed, friend, we do not accept money for robes, but we do accept robes at the proper time, acceptably." If that messenger should say to that bhikkhu thus: "Does the venerable one have any steward?" By a bhikkhu in need of a robe, bhikkhus, a steward should be designated, either a monastery attendant or a lay follower, "Indeed, friend, this is a steward for bhikkhus." If that messenger, having informed that steward, should approach that bhikkhu and say thus: "Indeed, venerable sir, the steward whom the venerable one designated, he has been informed by me. Let the venerable one approach at the proper time, he will provide you with a robe." By a bhikkhu in need of a robe, bhikkhus, having approached the steward, he should be urged and reminded two or three times, "I have need of a robe, friend." If, urging and reminding two or three times, he should obtain that robe, that is good. If he should not obtain it, up to four, five, or six times, he should stand silently pointing it out. If, up to four, five, or six times, standing silently and pointing it out, he should obtain that robe, that is good. If, striving beyond that, he should obtain that robe, it is an offense entailing relinquishment. If he should not obtain it, where the money for the robe was brought, he should go there himself,