And how is there a verdict of further penalty? It’s when a mendicant accuses a mendicant of the kind of serious offense that entails expulsion, or close to it: ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I don’t recall committing a serious offense of that nature. But I do recall committing a light offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I’ll go so far as to admit this light offense even when not asked. Why wouldn’t I admit a serious offense when asked?’ They say: ‘You wouldn’t have admitted that light offense without being asked, so why would you admit a serious offense? Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it. I spoke too hastily when I said that I didn’t recall it.’ That’s how there is further penalty. And that’s how certain disciplinary issues are settled, that is, by further penalty.

And how is there the covering over as if with grass? It’s when the mendicants continually fight, quarrel, and dispute, doing and saying many things that are not proper for an ascetic. Those mendicants should all sit together in harmony. A competent mendicant of one party, having risen from their seat, arranged their robe over one shoulder, and raised their cupped palms, should inform the Saṅgha: