The chapter on legal procedures in relation to suspension (PLI-TV-KD13)

7. The group of eight sections on “specified”, etc.

“It may be that a monk commits a number of offenses entailing suspension, unconcealed and specified …

unconcealed and unspecified …

unconcealed and having the same name …

unconcealed and having different names …

unconcealed and of the same kind …

unconcealed and of different kinds …

unconcealed and of the same sort …

unconcealed and of different sorts and then disrobes. …⁶

(to be expanded as above) …”

The group of eight sections on “specified”, etc., is finished.

8. The group of eleven sections on two monks

Two monks have each committed an offense entailing suspension,

and they regard it as such.

One conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension,

but they are unsure of it.

One conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension,

but they regard it as mixed with other offenses.⁷

One conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension mixed with other offenses,⁸

but they regard them as an offense entailing suspension.

One conceals his offenses, but not the other.

The one who conceals them is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension mixed with other offenses,

and they regard them as such.

One conceals his offenses, but not the other.

The one who conceals them is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed a light offense,⁹

but they regard it as an offense entailing suspension.

One conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

Both are then to be dealt with according to the rule.

Two monks have each committed a light offense,

and they regard it as such.

One conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

Both are then to be dealt with according to the rule.

Two monks have each committed an offense entailing suspension,

and they regard it as such.

One thinks, “I’ll inform,” while the other thinks, “I won’t inform.”

He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night.

If he’s still concealing it at dawn, he has committed an offense

and is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension,

and they regard it as such.

They go, thinking, “We’ll inform.”

On their way, one of them decides to conceal it, thinking, “I won’t inform.”¹⁰

He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night.

If he’s still concealing it at dawn, he has committed an offense

and is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension,

and they regard it as such.

They then go insane.¹¹

When they regain their sanity, one conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

Two monks have each committed an offense entailing suspension.

During the recitation of the Monastic Code, they say,

“Just now did we find out

that this rule too has come down in the Monastic Code, is included in the Monastic Code, and comes up for recitation every half-month.”

They regard it as an offense entailing suspension.

One conceals his offense, but not the other.

The one who conceals it is to confess an offense of wrong conduct.

He should be given probation according to the length of that concealment, and both should then be given the trial period.

The group of eleven sections on two monks is finished.

9. The group of nine on unpurified with sending back to the beginning

“It may be, monks, that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, unconcealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately,¹²

but then gives him the trial period and the rehabilitation illegitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, concealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately,

but then gives him the trial period and the rehabilitation illegitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately.

He’s not purified of those offenses.

“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified …

concealed and unspecified …

both concealed and unconcealed and unspecified …

unconcealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately,

but then gives him the trial period and the rehabilitation illegitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately,

but then gives him the trial period and the rehabilitation illegitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. The legal procedure is legitimate, irreversible, and fit to stand.

The Sangha gives him the simultaneous probation legitimately,

but then gives him the trial period

and the rehabilitation illegitimately.

He’s not purified of those offenses.”

The group of nine on unpurified with sending back to the beginning is finished.

10. The second group of nine

“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately,

but then gives him the trial period and the rehabilitation legitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, concealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately,

but then gives him the trial period and the rehabilitation legitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately,

but then gives him the trial period and the rehabilitation legitimately.

He’s not purified of those offenses.

“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified …

concealed and unspecified …

both concealed and unconcealed and unspecified …

unconcealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately,

but then gives him the trial period and the rehabilitation legitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately.

He’s not purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately,

but then gives him the trial period and the rehabilitation legitimately.

He’s not purified of those offenses.”

The second group of nine is finished.

11. The third group of nine

“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, unconcealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.

Thinking that he’s on probation, he commits a number of offenses entailing suspension, unconcealed and specified.

At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses.

He considers all this

and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation,

the trial period, and the rehabilitation must all be legitimate.’

He asks the Sangha to be sent back to the beginning in this way,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation,

the trial period, and the rehabilitation legitimately.

He’s purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, concealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.

Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and specified.

At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses.

He considers all this

and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’

He asks the Sangha to be sent back to the beginning in this way,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately.

He’s purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.

Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified.

At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses.

He considers all this

and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’

He asks the Sangha to be sent back to the beginning in this way,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately.

He’s purified of those offenses.

“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified …

concealed and unspecified …

both concealed and unconcealed and unspecified …

unconcealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.

Thinking that he’s on probation …

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately.

He’s purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.

Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified.

At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses.

He considers all this

and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’

He asks the Sangha to be sent back to the beginning in this way,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately.

He’s purified of those offenses.

It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds,

both of the same sort and of different sorts.

He asks the Sangha for simultaneous probation for those offenses,

which he gets.

While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified.

He asks the Sangha to send him back to the beginning for those offenses,

which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately.

Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified.

At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses.

He considers all this

and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’

He asks the Sangha to be sent back to the beginning in this way,

which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately.

He’s purified of those offenses.”

The third group of nine is finished.

The third chapter on legal procedures in relation to suspension is finished.

This is the summary:

“Unconcealed, one day,

Two days, three days, and four days;

Five days, a half-month, for ten,

Offense, said the Great Sage.

And purifying, disrobing,

Starting with specified, two monks;¹³

There both perceive accordingly,

And just the same for unsure.

And both see it as mixed,

They see it as not light;¹⁴

And both see it as light.

And just so one conceals,

And then with the thought of concealing;

And one who is insane, confession,

To the beginning, eighteen as to purity.

The teachers of analytical statements,

Who are the inspiration of Sri Lanka,

The residents of the Mahāvihāra Monastery—

These were their words for the longevity of the true Teachings.”

The chapter on legal procedures in relation to suspension is finished.