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The bhikkhus who were followers of Paṇḍuka and Lohitaka, themselves makers of strife,
approached others of like kind and incited them to strife;
[strifes] not yet arisen came into being, and those arisen increased.
Bhikkhus of few wishes and of amiable character complained of it in the assembly.
The Buddha, who causes the true Dhamma to endure, the Self-Become, the supreme person,
the Conqueror, ordained the act of censure (tajjanīyakamma) at Sāvatthī.
That done not face to face, without interrogation, and without acknowledgement;
that done for no offence, for an offence not leading to confession, and for one already confessed;
that done without accusing, without reminding, and without charging with the offence;
that done not face to face, not according to Dhamma, and by an incomplete assembly (vagga);
that done without interrogation, not according to Dhamma, and by an incomplete assembly;
that done without acknowledgement, not according to Dhamma, and by an incomplete assembly;
that done for no offence, not according to Dhamma, and by an incomplete assembly;
for an offence not leading to confession — not according to Dhamma and by an incomplete assembly as well;
for an offence already confessed — not according to Dhamma and by an incomplete assembly likewise;
without accusing — not according to Dhamma and by an incomplete assembly likewise;
without reminding — not according to Dhamma and by an incomplete assembly likewise;
without charging — not according to Dhamma and by an incomplete assembly likewise.
By the method of the dark section one should understand the bright section.
If the Saṅgha so wishes, it may impose the act of censure on a bhikkhu:
on a maker of strife, a fool, one keeping [improper] company;
on one who has failed in higher virtue, in [proper] conduct, or in higher view,
the Saṅgha may impose the act of censure;
and on one who speaks dispraise of the Buddha, the Dhamma, or the Saṅgha.
On three bhikkhus too the Saṅgha may impose the act of censure:
one a maker of strife, one a fool, one given to [improper] association;
likewise [one failed] in higher virtue, in [proper] conduct, and in higher view;
and one who speaks dispraise of the Buddha, of the Dhamma, of the Saṅgha.
One on whom the act of censure has been done should conduct himself properly thus:
one under the act of censure should not give full ordination (upasampadā), nor give dependence (nissaya),
nor have a novice (sāmaṇera) attend upon him,
nor, though agreed upon as exhorter of bhikkhunīs, [should he exhort them];
he should not commit that same offence, or one of like kind, or one worse than it;
one of such standing should not criticize the [formal] act, nor those who carried it out;
he should not suspend the uposatha or the pavāraṇā of a regular bhikkhu (pakatatta);
one of such standing should not issue a directive (savacanīya), nor set up a charge (anuvāda),
nor [have another] make opportunity (okāsa), nor accuse, nor remind, nor join [bhikkhus] in contention.
Giving full ordination, giving dependence, having a novice attend upon him,
[exhorting bhikkhunīs] even when agreed upon as exhorter —
by these five factors it is [not] revoked;
and committing that same offence, one of like kind, or one worse than it,
and criticizing the act and those who carried it out — [so] criticizing, it is not revoked.
The uposatha, the pavāraṇā, directive and charge,
opportunity and accusation, reminding and joining in contention —
for one engaged in these eight factors, the censure is not allayed.
By the method of the dark section one should understand the bright section.
Seyyasaka was a fool, full of offences, and given to [improper] company;
the Fully Awakened One, the great sage, ordained the act of demotion (niyasakamma).
At Kiṭāgiri the two bhikkhus Assaji and Punabbasuka,
unrestrained, engaged in misconduct of many kinds;
the Fully Awakened One, the Conqueror, [ordained] the act of banishment (pabbājanīyakamma) at Sāvatthī.
At Macchikāsaṇḍa, Sudhamma was the resident [bhikkhu] of Citta;
Sudhamma jeered at Citta the lay follower with a gibe about his birth;
the Tathāgata ordained the act of reconciliation (paṭisāraṇīyakamma).
At Kosambī, upon the bhikkhu Channa, who did not wish to see his offence,
the supreme Conqueror ordained suspension (ukkhepanīyakamma) for not seeing an offence.
Channa did not wish to make amends for that same offence;
the Guide ordained [suspension] for not making amends for an offence.
Ariṭṭha's was an evil view, grounded upon unknowing;
suspension for not relinquishing a view was declared by the Conqueror.
The act of demotion, banishment, and likewise reconciliation,
[and suspension] for not seeing and not making amends [for an offence] and for not relinquishing a view, [follow the same method].
Frivolity, misconduct, harmfulness, and wrong livelihood as well —
these are the additional clauses in the act of banishment.
Non-gain and dispraise — two [sets of] five, called pentads —
these are the additional clauses in the act of reconciliation.
The censure and the demotion — these two acts are alike;
the banishment and the reconciliation fall short of and exceed [them] by twice eight [clauses];
the three acts of suspension are alike in their analysis.
By the method of the censure the remaining acts should be understood.
The Chapter concerning Those on Probation (Pārivāsikakkhandhaka)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.