English
The Sangha granted to this bhikkhu a period of probation for those many offenses, concealed for a period. While on probation, he committed many offenses, unconcealed. He requested from the Sangha a return to the beginning for those many offenses, unconcealed. The Sangha returned him to the beginning for those many offenses, unconcealed. Having completed his probation, he requests from the Sangha the six-night Manatta penance for those many offenses, both concealed and unconcealed. The Sangha grants to this bhikkhu the six-night Manatta penance for those many offenses, both concealed and unconcealed. Whosoever of the venerable ones approves of granting to this bhikkhu the six-night Manatta penance for those many offenses, both concealed and unconcealed... The giving of the Mānatta. He should be silent. Whoever does not approve, he should speak. A second time I state this matter... ...A third time I state this matter... "Given by the Saṅgha to the bhikkhu of such-and-such a name, for those many offenses, both concealed and unconcealed, the six-night Mānatta. The Saṅgha approves, therefore it is silent. Thus I hold this to be." Thus the formal act should be performed. At the conclusion of the formal act, the undertaking of the Mānatta and so forth, all is as stated before. But by the one making the announcement – "I, venerable sirs, committed many offenses, concealed for a fortnight. So I requested from the Saṅgha 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 then committed many offenses, unconcealed. So I requested from the Saṅgha a pulling back to the beginning for those many offenses, unconcealed, committed in between. The Saṅgha pulled me back to the beginning for those many offenses, unconcealed, committed in between. Having completed the probation, I requested from the Saṅgha the six-night Mānatta for those many offenses, both concealed and unconcealed. The Saṅgha granted me the six-night Mānatta for those many offenses, both concealed and unconcealed. I am undergoing the Mānatta. I am known, venerable sirs. Let the Saṅgha hold me as one who is known." Thus it should be announced. And by the one rehabilitating after the Mānatta has been undergone – "I, venerable sirs, committed many offenses, concealed for a fortnight. So I requested from the Saṅgha 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 then committed many offenses, unconcealed. So I requested from the Saṅgha for those many offenses, unconcealed, committed in between... I asked for re-commencement from the root. The Saṅgha made me re-commence from the root for many undisclosed offenses that occurred in the interim. Having completed the probation, I asked the Saṅgha for the six-night Mānatta for those many offenses, both disclosed and undisclosed. The Saṅgha gave me the six-night Mānatta for those many offenses, both disclosed and undisclosed. Having completed the Mānatta, venerable sirs, I ask the Saṅgha for rehabilitation. Having made him ask three times – May the Saṅgha, venerable sirs, hear me. This bhikkhu, so-and-so by name, committed many offenses that were concealed for a period. He asked the Saṅgha for a period of probation for those many offenses concealed for a period. The Saṅgha gave this bhikkhu, so-and-so by name, a period of probation for those many offenses concealed for a period. While on probation, he committed many undisclosed offenses in the interim. He asked the Saṅgha for a re-commencement from the root for those many undisclosed offenses that occurred in the interim. The Saṅgha made him re-commence from the root for those many undisclosed offenses that occurred in the interim. Having completed the probation, he asked the Saṅgha for the six-night Mānatta for those many offenses, both disclosed and undisclosed. The Saṅgha gave this bhikkhu, so-and-so by name, the six-night Mānatta for those many offenses, both disclosed and undisclosed. Having completed the Mānatta, he asks the Saṅgha for rehabilitation. If it is suitable for the Saṅgha, the Saṅgha should rehabilitate this bhikkhu, so-and-so by name. This is the motion. May the Saṅgha, venerable sirs, hear me. This bhikkhu, so-and-so by name, committed many offenses that were concealed for a period. He asked the Saṅgha for a period of probation for those many offenses concealed for a period. The Saṅgha gave this bhikkhu, so-and-so by name, a period of probation for those many offenses concealed for a period. While on probation, he committed many offenses in the interim... He who committed offenses unconfessed, he requested the Sangha for a re-commencement from the root for many offenses committed in between, unconfessed. The Sangha re-commenced him from the root for many offenses committed in between, unconfessed. Having completed the probation, he requested the Sangha for a six-night Mānatta for those many offenses, both confessed and unconfessed. The Sangha gave to this bhikkhu [name] a six-night Mānatta for those many offenses, both confessed and unconfessed. Having completed the Mānatta, he requests the Sangha for rehabilitation. The Sangha rehabilitates this bhikkhu [name]. If it pleases the venerable one to rehabilitate this bhikkhu [name], he should remain silent. If it does not please him, he should speak. "For a second time I speak on this matter... (etc.) For a third time I speak on this matter... (etc.)" "This bhikkhu [name] has been rehabilitated by the Sangha. It pleases the Sangha, therefore it is silent. Thus I hold this." Thus should the formal motion be made. In this same manner, even when one is worthy of Mānatta, or observing Mānatta, or worthy of rehabilitation, if one commits an intervening offense and does not confess it, one should perform a re-commencement from the root, combine the intervening offense with the root offense, give Mānatta, and then rehabilitate the one who has completed Mānatta. Here, however, where "I am observing probation" appears, it should be said: "I, having completed probation, am worthy of Mānatta," or "I am observing Mānatta," or "I, having completed Mānatta, am worthy of rehabilitation." If, however, while observing Mānatta for an unconfessed offense, one commits an intervening offense and does not confess it, he should be re-commenced from the root, given Mānatta again for the intervening offense, and then, having completed Mānatta, rehabilitated. How? When performing the re-commencement from the root, first: "Venerable sirs, I committed many offenses, unconfessed. I requested the Sangha for a six-night Mānatta for those many offenses, unconfessed. The Sangha gave me a six-night Mānatta for those many offenses, unconfessed..." ...gave me a six-night penance. While performing that penance, I incurred many offenses, undisclosed. Therefore, venerable sirs, I ask the Sangha for a re-commencement from the beginning for these many offenses incurred in the meantime, which were undisclosed. Having caused him to ask three times – May the Sangha, venerable sirs, hear me. This bhikkhu, so-and-so by name, incurred many offenses, undisclosed. He asked the Sangha for a six-night penance for these many offenses, undisclosed. The Sangha gave this bhikkhu, so-and-so by name, a six-night penance for these many offenses, undisclosed. While performing that penance, he incurred many offenses, undisclosed. He asks the Sangha for a re-commencement from the beginning for these many offenses incurred in the meantime, which were undisclosed. If it is appropriate for the Sangha, may the Sangha cause this bhikkhu, so-and-so by name, to re-commence from the beginning for these many offenses incurred in the meantime, which were undisclosed. This is the motion. May the Sangha, venerable sirs, hear me. This bhikkhu, so-and-so by name, incurred many offenses, undisclosed. He asked the Sangha for a six-night penance for these many offenses, undisclosed. The Sangha gave this bhikkhu, so-and-so by name, a six-night penance for these many offenses, undisclosed. While performing that penance, he incurred many offenses, undisclosed. He asks the Sangha for a re-commencement from the beginning for these many offenses incurred in the meantime, which were undisclosed. The Sangha causes this bhikkhu, so-and-so by name, to re-commence from the beginning for these many offenses incurred in the meantime, which were undisclosed. Whichever venerable one approves of the re-commencement from the beginning for this bhikkhu, so-and-so by name, for these many offenses incurred in the meantime, which were undisclosed, let him be silent. Whichever one does not approve, let him speak. A second time I state this matter... A third time I state this matter... This bhikkhu, so-and-so by name, has been caused by the Sangha to re-commence from the beginning, for many offenses incurred in the meantime, which were undisclosed. The re-commencement from the beginning for the unconfessed offenses is agreeable to the Saṅgha. Therefore, be silent. Thus I hold this. Thus the formal act should be performed. Thus, having re-commenced from the beginning, when giving the penance: "I, venerable sirs, committed many unconfessed offenses. I requested from the Saṅgha the six-night penance for many unconfessed offenses. The Saṅgha gave me the six-night penance for many unconfessed offenses. While observing the penance, I committed many unconfessed offenses in the interim. I requested from the Saṅgha the re-commencement from the beginning for many unconfessed offenses committed in the interim. The Saṅgha re-commenced me from the beginning for many unconfessed offenses committed in the interim. Therefore, venerable sirs, I request from the Saṅgha the six-night penance