English
"For a second time I speak on this matter... For a third time I speak on this matter.... "This bhikkhu, so-and-so, has been rehabilitated by the Sangha. The Sangha approves, therefore it is silent. Thus I hold this." Having made such a formal act, he is to be rehabilitated. The discourse on probation for concealed offenses is concluded. 242. The probation of pure conduct and the probation of combination are the two remaining. Therein (Cūḷava. Aṭṭha. 102), the probation of pure conduct is of two kinds: minor pure conduct and major pure conduct. Both of these are to be given to one who does not know the full or partial period of nights, and to one who does not remember, and to one who is in doubt about it. Offense When purifying, whether he knows "I have incurred so many offenses" or not, that is not the reason. There, whoever, starting from his ordination, in forward order, or starting from the day of declaration, in reverse order, being asked: "Do you know your purity for such and such a day, or fortnight, or month, or year?" and he says: "Yes, venerable sir, I know, I have been pure for such a period," the probation of purity given to him is called the minor probation of purity. Having received that, while undergoing probation, for whatever period he knows his purity, that much is removed. The remaining month or two months must be undergone as probation. If, having considered: "I am impure for about a month," he accepted it, and while undergoing probation, he remembers another month, that month too must be undergone as probation. There is no need for another act of giving probation. Now, if, having considered: "I am impure for two months," he accepted it, and while undergoing probation, he determines: "I am impure for only about a month," only a month must be undergone as probation. There is no need for another act of giving probation. This probation of purity, indeed, can extend upwards and also descend downwards. This is its characteristic. But in another case of emergence from an offense, this is the characteristic: whoever performs a Vinaya act for an unconfessed offense, saying "it is confessed," his offense is emerged from. Whoever performs a Vinaya act for a confessed offense, saying "it is unconfessed," his (offense) is not emerged from. Even for one who performs for a recently confessed (offense), saying "it is long confessed," it is emerged from. For one who performs for a long confessed (offense), saying "it is recently confessed," it is not emerged from. For one who, having incurred one offense, performs (a Vinaya act) saying "there are many," it is emerged from, because without one, there cannot be many. But for one who, having incurred many (offenses), performs (a Vinaya act) saying "I incurred one," it is not emerged from. But whoever, even when asked in the aforementioned forward and reverse order, does not know or remember the extent of the nights, or is in doubt, the probation of purity given to him is great... It is called 'suddhanta'. Taking that, from the day it was incurred, up to the day of ordination, counting the nights, he should undergo probation. This does not go upwards, but it does go downwards. Therefore, if, while undergoing probation, he makes a determination regarding the number of nights, saying, "A month or a year for my offense," he should undergo probation for a month or a year. Herein, the characteristic of requesting and granting probation should be understood thus: By that bhikkhu, having approached the Saṅgha, having arranged his upper robe over one shoulder, having paid homage at the feet of the elder bhikkhus, having squatted, having raised his joined hands, he should be spoken to thus: "Venerable sirs, I have incurred many Saṅghādisesa offenses, I do not know the extent of the offense, I do not know the extent of the nights, I do not remember the extent of the offense, I do not remember the extent of the nights, I am in doubt about the extent of the offense, I am in doubt about the extent of the nights, I therefore request the Saṅgha for 'suddhanta' probation for those offenses." A second time he should request. A third time he should request. By a competent and capable bhikkhu, the Saṅgha should be informed thus: "May the Saṅgha, venerable sirs, listen to me. This bhikkhu, named so-and-so, has incurred many Saṅghādisesa offenses, he does not know the extent of the offense, he does not know the extent of the nights, he does not remember the extent of the offense, he does not remember the extent of the nights, he is in doubt about the extent of the offense, he is in doubt about the extent of the nights, he requests the Saṅgha for 'suddhanta' probation for those offenses. If it is suitable for the Saṅgha, may the Saṅgha grant 'suddhanta' probation to this bhikkhu, named so-and-so, for those offenses. This is the motion. "May the Saṅgha, venerable sirs, listen to me. This bhikkhu, named so-and-so, has incurred many Saṅghādisesa offenses, he does not know the extent of the offense, he does not know the extent of the nights, he does not remember the extent of the offense, he does not remember the extent of the nights, he is in doubt about the extent of the offense, he is in doubt about the extent of the nights, he requests the Saṅgha for those offenses..." He asks for pure probation. The Sangha gives pure probation for those offenses to the bhikkhu named So-and-so. To whichever venerable one it is agreeable to give pure probation for those offenses to the bhikkhu named So-and-so, let him be silent. To whom it is not agreeable, let him speak. A second time I state this matter... A third time I state this matter... Given by the Sangha to the bhikkhu named So-and-so for those offenses. The pure probation, is agreeable to the Sangha, therefore it is silent, thus I hold this. Thus the pure probation should be given. At the conclusion of the formal motion, all the observances and so forth are just as stated. But by the one making the announcement – Venerable sirs, I incurred numerous Sanghādisesa offenses, I do not know the extent of the offenses, I do not know the extent of the nights, I do not remember the extent of the offenses, I do not remember the extent of the nights, I am in doubt about the extent of the offenses, I am in doubt about the extent of the nights, Therefore, venerable sirs, I asked the Sangha for pure probation for those offenses, The Sangha gave me pure probation for those offenses, Therefore I am undergoing probation, Venerable sirs, I am aware, let the Sangha hold me as one who is aware. This should be announced. The announcement for one, or two, or three is just as stated. By one giving the mānatta (penance) to one who has completed probation – Venerable sirs, I incurred numerous Sanghādisesa offenses, I do not know the extent of the offenses, I do not know the extent of the nights, I do not remember the extent of the offenses, I do not remember the extent of the nights, I am in doubt about the extent of the offenses, I am in doubt about the extent of the nights, Therefore, venerable sirs, I asked the Sangha for pure probation for those offenses, The Sangha gave me pure probation for those offenses, Therefore, venerable sirs, having completed probation, I ask the Sangha for the six-night mānatta (penance) for those offenses. Having caused him to ask thus three times – Venerable sirs, let the Sangha hear me, this bhikkhu named So-and-so (incurred) numerous Sanghādisesa (offenses)... He committed Saṅghādisesa offenses. He does not know the extent of the offenses. He does not know the extent of the nights. He does not remember the extent of the offenses. He does not remember the extent of the nights. He is doubtful about the extent of the offenses. He is doubtful about the extent of the nights. He requested from the Saṅgha a pure-period probation for those offenses. The Saṅgha granted to the bhikkhu named So-and-so a pure-period probation for those offenses. Having completed the probation, he requests from the Saṅgha a six-night Mānatta for those offenses. If it is suitable for the Saṅgha, the Saṅgha should grant to the bhikkhu named So-and-so a six-night Mānatta for those offenses. This is the motion. "May the Saṅgha, Venerables, listen to me. This bhikkhu named So-and-so committed many Saṅghādisesa offenses. He does not know the extent of the offenses. He does not know the extent of the nights. He does not remember the extent of the offenses. He does not remember the extent of the nights. He is doubtful about the extent of the offenses. He is doubtful about the extent of the nights. He requested from the Saṅgha a pure-period probation for those offenses. The Saṅgha granted to the bhikkhu named So-and-so a pure-period probation for those offenses. Having completed the probation, he requests from the Saṅgha a six-night Mānatta for those offenses. The Saṅgha grants to the bhikkhu named So-and-so a six-night Mānatta for those offenses. To whichever venerable it is agreeable to grant a six-night Mānatta to the bhikkhu named So-and-so for those offenses, let him be silent. To whomever it is not agreeable, let him speak." "A second time I state this matter... A third time I state this matter..." "The Saṅgha has granted to the bhikkhu named So-and-so a six-night Mānatta for those offenses. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this." Thus should the formal declaration be made. At the conclusion of the formal declaration, everything regarding the undertaking of Mānatta, etc., is as stated. However, by the one announcing (the offense): "Venerables, I committed many Saṅghādisesa offenses. I do not know the extent of the offenses. I do not know the extent of the nights. I do not remember the extent of the offenses." I do not remember the extent of the offense, I do not remember the extent of the nights, I am in doubt about the extent of the offense,