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for only half a month, is called half-month penance. But a bhikkhu, having undergone probation for a concealed offense, commits another offense again while still in the period of not having laid down his duties, and does not conceal it; having made him go back to the root, and having made the days of probation as no days, because he did not conceal it, the penance given without giving him a combined probation is called combined penance. The same method applies at the time deserving penance, at the time of performing penance, and at the time deserving rehabilitation. Among these, three kinds of penance are not mentioned in the commentary because they are easily understood in the way stated there. Half-month penance will come later. But those probations and penances, being unstable, when a common person changes into a layman or such, it is doubtful whether they should be given again or not; to show these, they are extensively stated in the Pāli text in many ways. Among these, to show a part to resolve the doubts of bhikkhus, it says, "If anyone..." and so on. There, "vibbhamati" means he wanders having become deformed, he turns to a lower state, meaning he becomes a layman. "He becomes a novice" means he abandons the state of being fully ordained and attains the state of being a novice. There, he becomes a layman either by having incurred a pārājika offense, or by renouncing the training with phrases like "Consider me a layman." Among these, by the first, since he is unable to be fully ordained again, probation does not apply again. But by the second, since he is able to be fully ordained again, it is said, "If he is fully ordained again." The other, however, does not become a novice by having incurred a pārājika offense. Why? Because of the destruction of going for refuge and so on. For it is said in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.108): "Even for the fully ordained, by an offense equal to pārājika, even the state of being a novice, which involves going for refuge and so on, is destroyed." the taking of the bed and seat is appeased, and thereby they obtain gain for the Sangha. But having been a layperson, one must again obtain the state of a novice. However, by making a declaration of renouncing the training, saying, "Hold me as a novice," one might become a novice. And from that, if there is a desire to be re-ordained, one might become an ordained monk. Having made a declaration of renouncing the training, saying, "Hold me as a layperson," and having become a layperson, one again becomes a novice by taking novice ordination. Since one can then be re-ordained, it is said, "he re-ordains." Even if the period of probation for these monks has not ended, since they have attained the state of a layperson or novice, the probation does not apply, because the probation was prescribed by the Blessed One only for ordained monks. If this is the case, when one re-ordains, should probation be given again? He says, "If he re-ordains," and so on. Its meaning is: that confused person, or that novice, again attains the state of an ordained monk. The former grant of probation, given previously when he was a monk, is now the grant of probation. The probation that was given previously when he was a monk, that probation was well-given, not ill-given. Whatever period was observed, that much period was well-observed, not ill-observed. Therefore, the remaining period should be observed. This is what is meant: having taken probation for an offense concealed for a fortnight in his former monkhood, and having observed probation for ten days, if he becomes confused before the probation ends, and becomes a novice, then when he re-ordains, he must observe the remaining five days and complete the probation. The same method applies to those deserving of mānatta, etc. In the case of mad persons, etc., it is said, "probation does not apply," because they were unaware at that time. For all three types of suspended persons, since their actions involve non-communion, there is no communion with them. Therefore, it is said, "probation does not apply to suspended persons." If he is re-admitted, the act of suspension by way of calming down, is brought into the state of living together. The meaning is easily understood, just as it is stated in the commentaries, regarding "If a female sexual organ appears in any bhikkhu," and so on. As for what was said, "The fortnight's penance will come later," there it should be understood thus: "Fortnight's penance" means the penance to be given to a bhikkhunī. And that is to be given for a period of only half a month, whether the offense is concealed or unconcealed. For it has been said: "A bhikkhunī who has transgressed a grave rule must undergo the fortnight's penance in both Saṅghas." (Pacittiya 149; Cullavagga 403; Anguttara Nikaya 8.51). And that, by the bhikkhunīs, having purified their own boundary, either within the monastery boundary, or if unable to purify the monastery boundary, or within a partial boundary, with the utmost precision, having assembled a quorum of four, is to be given. If there is one offense, by way of that one; if there are two or three or many, whether having one basis or various bases, by way of each of them, among the bases, categories, names, and offenses, whatever one desires, taking that, the formulation should be made. Here is a mere example by way of a single offense: By that bhikkhunī who has committed an offense, having approached the assembly of bhikkhunīs, having arranged her upper robe over one shoulder, having paid homage at the feet of the senior bhikkhunīs, having squatted, having raised her joined hands, she should be addressed thus: "Venerable sirs, I have committed one offense concerning a village journey, Venerable sirs, I request the fortnight's penance for that one offense concerning a village journey." Having caused her to request thus three times, by a competent and able bhikkhunī, the Saṅgha should be informed thus: "May the Saṅgha, venerable sirs, listen to me. This bhikkhunī of such-and-such a name has committed one offense concerning a village journey. She requests the Saṅgha for the fortnight's penance for that one offense concerning a village journey. If it is suitable for the Saṅgha, may the Saṅgha grant the fortnight's penance to this bhikkhunī of such-and-such a name for that one offense concerning a village journey. This is the motion. May the Saṅgha, venerable sirs, listen to me... (and so on)... a second time... iii. For the third time I say this matter. Let the Sangha hear me, venerable sirs…pe… should declare. “The Sangha has given to the bhikkhuni of such-and-such a name the mānatta for one offense, for going to another village. The Sangha agrees, therefore it is silent, thus I hold it.” At the end of the kammavācā, having undertaken the observance, and having informed the Sangha in the manner stated in the Bhikkhu-Mānatta story, if she wishes to observe the suspended observance, she should suspend it in the same manner in the midst of the Sangha, or in the presence of one bhikkhuni or a second bhikkhuni among those bhikkhunis who have gone forth. But in the presence of another arriving bhikkhuni, it should be announced and suspended. From the time of suspension, she remains in the state of being normal. But if she undertakes it again and causes the dawn to rise, she is not allowed to observe it in the presence of bhikkhunis alone. For it is said, “The mānatta should be observed in both Sanghas.” Therefore, her preceptors and teachers should go to the monastery and speak to a great elder or a Dhamma speaker, a bhikkhu who stands on the side of the supporters: “There is a Vinaya act to be performed for one bhikkhuni; venerable sir, send us four bhikkhus there.” It is not allowed not to support, it must be said, “We will send.” With four normal bhikkhunis, taking the bhikkhuni observing the mānatta, she should suspend it before dawn, and having passed two clod-throws beyond the village precincts, she should turn off the road and sit in a place concealed by thickets, etc. Two clod-throws should also be passed beyond the monastery precincts. Four normal bhikkhus should also go there. However, having gone, they should not sit in the same place with the bhikkhunis. They should withdraw and sit in a not-far-off place. But in the Kurundi and Mahāpaccarī, it is said, “Bhikkhunis should take one or two clever female lay followers, and bhikkhus 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 both the bhikkhuni dwelling and the monastery.” It is said, "to the village," not "in the village." When the bhikkhunīs and bhikkhus are thus seated, that bhikkhunī, having undertaken the practice, saying, "I undertake the mānatta, I undertake the practice," should first inform the assembly of bhikkhunīs thus: "Venerable sirs, I incurred one offense in another village. I asked the Saṅgha for a pakkhamānatta for one offense in another village. The Saṅgha gave me a pakkhamānatta for one offense in another village. I am observing the mānatta. Venerable sirs, I am known; let the Saṅgha hold me as known." Then, going to the assembly of bhikkhus, she should inform them thus: "Venerable sirs, I incurred one offense... (as before)... Venerable sirs, I am known; let the Saṅgha hold me as known." Here too, it is permissible to inform them in any language. Having informed them, she should sit in the presence of the bhikkhunī assembly. From the time of informing, it is permissible for the bhikkhus to leave. If she is in doubt, the bhikkhunīs will expect her to stay there; she should stay. If another bhikkhu or bhikkhunī comes to that place, she should inform them upon seeing them. If she does not inform them, there is a break in the nights and an offense of wrong-doing for breaking the practice.