English
I am in doubt about the extent of the nights, I asked the Saṅgha for a pure probation for those offenses, the Saṅgha granted me a pure probation for those offenses, having completed the probation, I asked the Saṅgha for the six-night mānatta for those offenses, the Saṅgha granted me the six-night mānatta for those offenses, I am undergoing the mānatta, I am experiencing it, Venerable Sir, may the Saṅgha consider that I am experiencing it." Thus it should be announced. And where there is a Saṅgha of twenty bhikkhus, there that bhikkhu should be rehabilitated. And by the one rehabilitating – "Venerable Sir, I 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 asked the Saṅgha for a pure probation for those offenses, the Saṅgha granted me a pure probation for those offenses, having completed the probation, I asked the Saṅgha for the six-night mānatta for those offenses, the Saṅgha granted me the six-night mānatta for those offenses, Venerable Sir, having completed the mānatta, I ask the Saṅgha for rehabilitation." Having made him ask thus three times – "May the Saṅgha, Venerable Sir, listen to me. This bhikkhu of such-and-such a name 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 asked the Saṅgha for a pure probation for those offenses, the Saṅgha granted this bhikkhu of such-and-such a name a pure probation for those offenses, having completed the probation, he asked the Saṅgha for the six-night mānatta for those offenses, the Saṅgha granted this bhikkhu of such-and-such a name the six-night mānatta... Give heed, he, having completed the penance, asks the Saṅgha for restoration. If it is fitting for the Saṅgha, the Saṅgha should restore this named bhikkhu. This is the motion. “May the Saṅgha, venerable sirs, hear me. This named bhikkhu incurred many Saṅghādisesa offenses, he does not know the end of the offenses, he does not know the end of the nights, he does not remember the end of the offenses, he does not remember the end of the nights, he is doubtful about the end of the offenses, he is doubtful about the end of the nights. He asked the Saṅgha for a pure-term probation for those offenses. The Saṅgha granted this named bhikkhu a pure-term probation for those offenses. He, having completed the probation, asked the Saṅgha for a six-night penance for those offenses. The Saṅgha granted this named bhikkhu a six-night penance for those offenses. He, having completed the penance, asks the Saṅgha for restoration. The Saṅgha restores this named bhikkhu. Whose reverence approves of the restoration of this named bhikkhu, he should remain silent. Whose does not approve, he should speak. “For a second time I declare this matter… For a third time I declare this matter… “This named bhikkhu has been restored by the Saṅgha. The Saṅgha approves, therefore it is silent. Thus do I hold this.” Having made such a formal act, he should be restored. The discourse on pure-term probation is finished. 243. Combined probation, however, is of three kinds: probation by combination of suspension, probation by combination of value, and mixed combination. Therein, probation by combination of suspension is when one incurs an intermediate offense and conceals it, and having suspended and covered the days of probation, combines the later incurred offense with the root-day determination of the former offense, and that is the probation to be given. This is the determination in this regard: Whoever, having taken probation for a concealed offense, while undergoing probation, or being worthy of penance, while performing penance, or being worthy of restoration, without having laid down his practice, incurs another offense, and the nights are equal to or fewer than those of the former offense, he conceals, by drawing back to the root, those days of residence and days of penance observed, all are wiped out, made as no days, and then the offense committed later is combined with the root offense, and residence should be given. If the root offense was concealed for a fortnight, and the intermediate offense was concealed for less than a fortnight, then residence for a fortnight only should be observed again. Or if the intermediate offense was concealed for a fortnight, a fortnight only should be observed. By this method, up to a root offense concealed for sixty years, the decision should be understood. Even having resided for sixty years, and being worthy of penance, if he conceals an intermediate offense for one day, he again becomes worthy of sixty years of residence. Thus, even when an offense is committed during the period of observing penance or being worthy of penance, if it is drawn back to the root, the days of penance observed and the days of residence completed are all wiped out. But if one who has laid down his observance commits an offense, he is not one who is to be drawn back to the root. Why? Because he did not commit it while residing, he committed it while in the state of a normal monk, therefore, for that offense, penance must be observed separately. If it was concealed, residence must also be observed. "But if the intermediate offense was concealed for a longer period than the root offense, what should be done there?" When asked this, the Elder Mahāsumma said, "This person is incurable; one who is incurable, having been made to confess, should be dismissed." But the Elder Mahāpaduma said, "Why is he called incurable? Is this not the 'accumulation section,' which is like the time when the Buddhas were present? Whether an offense is concealed or not concealed, whether it is concealed for an equal, lesser, or greater period, the ability of the Vinaya-holder to formulate the kammavācā is the measure here. Therefore, that which was concealed for a longer period, making that the root offense, and combining the other with it, residence should be given." This is called "combining by placing." When giving it, first it should be drawn back to the root, and then residence should be given. If any monk While undergoing probation for an offense concealed for a fortnight, without having completed the observance, in the interim, he again commits an offense concealed for five days. That bhikkhu should approach the Saṅgha, arrange his upper robe over one shoulder, bow at the feet of the elder bhikkhus, squat down, raise his clasped hands, and say this: "Venerable sirs, I committed many offenses concealed for a fortnight. I requested the Saṅgha for a fortnight's probation for those many offenses concealed for a fortnight. The Saṅgha granted me a fortnight's probation for those many offenses concealed for a fortnight. While undergoing probation, I, in the interim, committed many offenses concealed for five days. Venerable sirs, I request the Saṅgha for a re-commencement from the beginning for those many offenses concealed for five days, committed in the interim." He should request a second time. He should request a third time. By a competent, capable bhikkhu, the Saṅgha should be informed thus: "May the Saṅgha, venerable sirs, hear me. This bhikkhu, so-and-so by name, committed many offenses concealed for a fortnight. He requested the Saṅgha for a fortnight's probation for those many offenses concealed for a fortnight. The Saṅgha granted this bhikkhu, so-and-so by name, a fortnight's probation for those many offenses concealed for a fortnight. While undergoing probation, he, in the interim, committed many offenses concealed for five days. He requests the Saṅgha for a re-commencement from the beginning for those many offenses concealed for five days, committed in the interim. If it is appropriate for the Saṅgha, the Saṅgha should make this bhikkhu, so-and-so by name, recommence from the beginning for those many offenses concealed for five days, committed in the interim. This is the motion. "May the Saṅgha, venerable sirs, hear me. This bhikkhu, so-and-so by name, committed many offenses concealed for a fortnight. He requested the Saṅgha for a fortnight's probation for those many offenses concealed for a fortnight. The Saṅgha granted this bhikkhu, so-and-so by name, a fortnight's probation for those many offenses concealed for a fortnight. gave him a fortnight's probation. While on probation, he committed many offenses hidden for five days. He asks the Sangha for a root-relegation for many offenses hidden for five days. The Sangha relegates this named monk to root-relegation for many offenses hidden for five days. If it pleases the venerable ones that this named monk be relegated to root-relegation for many offenses hidden for five days, let them be silent. If it does not please them, let them speak. A second time I state this matter... A third time I state this matter... This named monk has been relegated by the Sangha to root-relegation for many offenses hidden for five days. It pleases the Sangha, therefore it is silent. Thus I hold this. Thus should root-relegation be performed. And thus should combined probation be given. That monk, having approached the Sangha... should be addressed thus: "Venerable sirs, I committed many offenses hidden for a fortnight. I asked the Sangha for a fortnight's probation for many offenses hidden for a fortnight. The Sangha gave me a fortnight's probation for many offenses hidden for a fortnight. While on probation, I committed many offenses hidden for five days. I asked the Sangha for a root-relegation for many offenses hidden for five days. The Sangha relegated me