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having raised his joined hands in salutation, having requested the Saṅgha three times in the manner stated in the word-division (Pārā. 349), all those belonging to the Saṅgha, or two or three bhikkhus approved by the Saṅgha, should be led there. And by them, because it is free from the sixteen dangers such as ants, it is without disturbance and without danger. Because it is possible to drag a cart, yoked with two or four oxen, with one wheel outside the place where water drips, having noted it as "saparikkamana" (with room to move around), if they are sufficient for the Saṅgha, then there; if not... having gone to the midst of the Saṅgha, by the division of words requested by that bhikkhu (Pārā. 50, 51) the ground must be declared by a ñatti-dutiya-kammavācā. For a hut whose ground is undeclared and which exceeds the measure, for "I will make it" in every effort, a dukkaṭa. Now, it will reach completion with two lumps. At the giving of the first lump, a thullaccaya. When the plaster is joined by the second giving, if it is indeed of undeclared ground, or if it indeed exceeds the measure, one saṅghādisesa. And due to not going around with care, two dukkaṭas. If it is faulty in both ways, two saṅghādisesas and two dukkaṭas, all this should be known. The Sixth. 25. Mahallakaṃ (large) means larger than a hut requested with an owner, and by the greatness of being made even by exceeding the measure after having the ground declared, it takes on greatness, thus mahallaka. When it stands as mahattalaka, the deletion of 't' and the doubling of 'l', that. Vasanatthaṃ (for dwelling) means the purpose of dwelling, by that. Here, in the case of undeclared ground, one saṅghādisesa. The rest is similar to the previous one. Here and there, for one who makes a cave, a grotto, a grass hut, a leaf-thatched house, or any other kind of dwelling, and for one who makes a hut or a dwelling place for another's residence, or for the purpose of an uposatha hall or similar, there is no offense. The Seventh. 26. Amūlakena antimena vatthunā (with a baseless, final matter) is the connection. Amūlakena (baseless) means without the root of seeing, without the root of hearing, and without the root of suspicion arising from what is seen, heard, or perceived. There is no root for this, thus baseless, by that. Whether he has committed that offense or not, that is irrelevant here. There, seeing a bhikkhu and a woman in such a place, one suspects; this is suspicion from seeing. In darkness or in concealment, hearing the words of a bhikkhu and a woman, not knowing the existence of another, one suspects; this is suspicion from hearing. Having enjoyed with rogues and women in border monasteries with flowers, perfumes, liquor, etc., and having gone to that place. having seen a stain, investigating, "By whom, pray, was this done?" there, by some monk, worship with perfumes and so forth was performed, or neem was drunk for medicine. He, smelling its scent, suspects, "This will be he." This is called suspicion based on smell. And by the last, it means by the very last, because it is at the end, there being no further offense. Regarding the matter, it means by one of the nineteen pārājika offenses suitable for a monk. The particle 'ca' here is for emphasis; thereby it excludes saṅghādisesa and so forth. Or else, the particle 'ca' is used inappropriately. "Either accusing or causing to accuse" should be connected. "To cause to fall" means to cause to fall from the holy life. By this, taking one intention to cause to fall, it rejects the remaining seven intentions, such as the intention to insult or the intention to cause to rise. "While hearing" is the object of "accusing" and so forth. By this, it rejects accusation behind one's back. But for one who speaks behind one's back with the seven classes of offenses, there is a dukkaṭa. "Accusing" means accusing oneself in terms of the four accusations briefly stated as "pointing out the matter, pointing out the offense, rejection of communion, rejection of proper conduct." "Or causing to accuse" means causing someone else to accuse. Therefore, whoever stands near a monk and says, "You engaged in sexual intercourse, you are not a recluse," and so forth, by way of pointing out the matter, or "You have incurred the offense of sexual intercourse," and so forth, by way of pointing out the offense, or "You are not a recluse; there is no uposatha or pavāraṇā or saṅgha-kamma with you; you are not a recluse," and so forth, by way of rejecting communion, when communion such as salutation is rejected, if asked "Why are you not a recluse?" by saying "You are not a recluse," and so forth, by way of rejecting proper conduct, or even by a hand gesture, making this matter clear, without having asked for permission, "Venerable sir, grant me permission, I wish to speak to you," by speech, it is a saṅghādisesa. and a dukkaṭa. But for one who accuses, having made an opportunity, a Saṅghādisesa should be seen. The eighth. "Another" means for another person, of the khattiya class and so on. "Act" means an act, specifically the act of sexual transgression. "By that" means by the showing of another's transgression, specifically a sexual transgression, as the means. "By a lesa" means that by which one's birth and so on, or any other matter, adheres to the stated meaning, or is extensively connected to it, merely by common usage. That is why birth and so on are called "lesa". By such a lesa, like a birth-lesa, a name-lesa, and so on. "Another" refers to the connection where, having seen one transgressor, they accuse another bhikkhu with the ultimate matter in order to expel him. How? Someone of the khattiya class is seen transgressing. Then, seeing another bhikkhu who is his enemy and also of the khattiya class, he takes that khattiya as a "birth-lesa" and accuses or causes to be accused, saying: "A khattiya was seen by me transgressing; you, being a khattiya, have fallen into a pārājika offence." Similarly, name-lesas and so on should be understood. The remaining discussions on determination are similar to what was stated in the eighth. The ninth. Having thus far explained in detail what was stated as "the nine grave offences," now, in order to show the procedure to be followed by those who have incurred them, "conceals, knowing he has incurred" and so on, is stated. Therein, the meaning should be understood by connecting the words thus: "Whatever bhikkhu, knowing and understanding the Saṅghādisesa offence he has incurred, whether by way of the offence or by way of the matter, conceals or hides it for as many days, for that many days is his parivāsa (probation)." Therein, there are three kinds of parivāsa: concealed parivāsa, pure parivāsa, and combined parivāsa. If even a mere outline of these is shown in a very brief way, there might be a possibility of entering into a detailed determination. Therefore, we will show a mere outline. Therein, concealed parivāsa is that which should be given for an offence as it was concealed. Therefore, having noted the days of concealment and the offences, if it was concealed for one day, "Venerable sirs, I have incurred many..." "I have committed many offenses, concealed for one day," and so on, in the chapter (Cūḷavagga 98-99), having caused him to request in the manner stated, "May the Sangha, venerable sirs, listen to me. This bhikkhu, so-and-so, has committed many offenses, concealed for one day," and so on, having recited the formal declaration (kammavācā) in the manner stated in the chapter, the period of probation (parivāsa) should be given. Even if one has committed one offense, and performs the Vinaya act saying "many," it is valid; therefore, "many" is said. The same method applies even to offenses with various bases. Now, if they are concealed for two days or more, or for a fortnight, or more than a fortnight, a month, or more than a month, a year, or more than a year, saying "or concealed for two days," and so on, the name of each one who has committed an offense should be taken and applied. And at the end of the formal declaration, if the dwelling has few bhikkhus, it is possible to reside without incurring a break in the nights (ratticcheda). Right there, saying "I undertake the probation, I undertake the practice," having undertaken the practice, right there, having informed the Sangha, "Venerable sirs, I have committed many Sanghādisesa offenses, concealed for one day," and so on, and having informed the bhikkhus who come again and again, co-residence under one roof with a normal bhikkhu, and residence without him, and not informing visitors and others who come within the precincts— without making a break in the nights or a breach of the practice by any of these, he should undergo the probation. If it is not possible to complete the probation, and he wishes to reside with the practice suspended, right there, in the midst of the Sangha, or in the presence of one individual, saying "I suspend the probation, I suspend the practice," the probation should be suspended. From the time of suspension, he remains in the status of a normal bhikkhu. Then, by him, at dawn, with one bhikkhu, from the boundary of a delimited monastery, or from a place suitable for delimitation if not delimited, having gone beyond two clod-throws, having turned off the main road, having sat in a concealed place, before sunrise, having undertaken the practice, it should be announced. If outside... even if he hears or sees the sound of well-wishers, he must go far and inform them. If he does not inform them, there is a break in the nights and a dukkata for breaking the observance. If they enter the boundary of the precincts without his knowing, there is only a break in the nights, not a breaking of the observance. When dawn breaks, he must place the observance with him and go to the monastery. Thus, he must observe the residence for as many nights as are completed.