English
Therefore, he should be reinstated. Therein, the procedure for reinstatement which is stated in the Pāli itself, "And thus, monks, he should be reinstated," this is stated in the case of a single offense. But if there are two, three, or many offenses, whether of the same matter or of different matters, the motion should be made according to them. Thus, the unhidden penance should be given. As for the hidden penance, since it must be given to one who has completed the probation for a hidden offense, therefore we will speak of it in the section on probation. Section on Probation 102. "Therefore, monks, let the Sangha grant to the monk Udāyi probation for one day for one intentional offense of emission of semen, hidden for one day," and so on, in the Pāli, probation and penance are stated in many ways. Since the decision concerning it, if stated in each place it occurs, would become excessively detailed, like the Pāli, It is difficult, and it cannot be easily grasped. Therefore, having compiled it, we shall show it right here. Indeed, the 'parivāsa' intended here is – the concealed-offence parivāsa, the pure-period parivāsa, the combined parivāsa; it is of three kinds. Among these, the concealed-offence parivāsa should be given according to the concealed offence. For some, there is an offence concealed for one day, like this one of Elder Udāyi. For some, concealed for two days or more, like that which comes later, also of Elder Udāyi. For some, there is one offence, like this one. For some, two or three or more, like those which come later. Therefore, by one who gives the concealed-offence parivāsa, first the state of concealment must be known. Indeed, an offence is said to be concealed in ten ways. Here is the summary: it is an offence and one perceives it as an offence, one is in good standing and perceives oneself as in good standing, one is free from obstacles and perceives oneself as free from obstacles, one is capable and perceives oneself as capable, and one desires to conceal and does conceal. There, regarding "it is an offence and one perceives it as an offence": that which one has committed, that is indeed an offence. And one also perceives it as an offence. Knowing thus, one conceals; it is indeed concealed. But if one perceives it as a non-offence, it is not concealed. A non-offence, however, whether one perceives it as an offence or a non-offence, even if one conceals it, it is still not concealed. If one conceals a light offence as heavy, or a heavy offence as light, one stands on the side of the shameless; but the offence is not concealed. If one confesses a heavy offence thinking it light, it is neither confessed nor concealed. Knowing a heavy offence to be heavy, one conceals it; it is concealed. If one does not know whether it is heavy or light, and conceals it thinking "I am concealing an offence," it is indeed concealed. "In good standing" means one has not had the three kinds of suspension (ukkhepanīya) acts performed against them. If one, perceiving oneself as in good standing, conceals it, it is concealed. But if one, perceiving oneself as not in good standing, thinking "the Sangha has performed an act against me," conceals it, it is not concealed. By one not in good standing, whether perceiving oneself as in good standing or not in good standing, if one conceals... Even this is not covered. And this was said: "One incurs a serious remaining offense, Conceals it due to disrespect; Let no bhikkhunī touch the fault, This problem was considered by the skilled." This problem was indeed stated by the suspended one. "Without obstacle" means one who has not even one of the ten obstacles. If such a one, perceiving no obstacle, conceals it, it is covered. Even if such a one, being of a timid nature, in the darkness, due to fear of non-humans or fierce beasts, perceives an obstacle and conceals it, it is not covered. For one dwelling in a mountain monastery, who must cross a cave or a river to report, and on the way there is fear of fierce wild animals or non-humans, and pythons lie on the path, and the river is full, if such a one, even with only one obstacle present, perceives an obstacle and conceals it, it is not covered. But for one who *has* an obstacle, whether perceiving an obstacle or perceiving no obstacle, if they conceal it, it is not covered. "Capable" means one who is able to go to a bhikkhu and report. If such a one, perceiving themselves as capable, conceals it, it is covered. But if they have a small boil in the mouth, or jaw-wind strikes, or a tooth aches, or meager alms were received, and because of that they are unable to speak or go; and yet they perceive, "I am unable," this one is called "capable but perceiving themselves as incapable." Even if concealed by such a one, it is not covered. But if concealed by one who is *incapable* of speaking or going, whether perceiving themselves as capable or perceiving themselves as incapable, it is not covered. "Intends to conceal and conceals" - this is straightforward. But if, having resolved "I will conceal," they then, before mealtime or after mealtime, or in the first watch of the night, having overcome the state of shame, report it before dawn, this one is called "intends to conceal but does not conceal." But for one dwelling in a place without bhikkhus, having incurred an offense, awaiting the arrival of a bhikkhu of the same class, or going to one of the same class... For one who conceals, half a month or a month passes. This one, not wishing to conceal, conceals, as it were. This too is unconcealed. But whoever, having just fallen into an offense, like a man who has stepped on fire, quickly withdraws and goes to a suitable place and makes it known, this one, not wishing to conceal, does not conceal, as it were. But if, even seeing a suitable person, he does not declare it out of shame, thinking "This is my preceptor or my teacher," the offense is concealed. For the status of preceptor, etc., is not the measure here; only the state of being a non-enemy and suitable is the measure. Therefore, it should be declared to a non-enemy and suitable person. But if one is unsuitable, wishing to make it known after hearing it, it should not be declared even to such a preceptor. There, whether one has fallen into an offense before noon or after noon, by day or by night, it should be declared until dawn does not rise. When dawn has risen, it is concealed, and due to the concealment, an offense of wrong-doing is incurred. But it is not proper to make it known to one who has fallen into a similar Saṅghādisesa. If he makes it known, the offense is made known, but he is not freed from the wrong-doing. Therefore, it should be made known to a pure person. And when making it known, whether he says, "I make known one offense to you," or "I tell you," or "I declare to you," or "Know that I have fallen into one offense," or if he says in a similar way, "I make known one serious offense," by all these modes it is unconcealed, so it is said in the Kurundi. But if he says in a similar way, "I make known a light offense," it is concealed. If he declares the basis, declares the offense, or declares both, it is declared in all three ways. Thus, having observed these ten reasons, one who grants concealed probation must first know the state of concealment. Then, having noted the day of concealment and the offenses, if it is concealed for one day – "Venerable sir, I have fallen into one offense, intentional emission of semen, concealed for one day." Having thus caused the request, and having spoken the formal declaration in the manner stated here, the probation should be given. Now, if it is a concealment of two or three days, etc.: a two-day concealment, a three-day concealment, a four-day concealment, a five-day concealment, a six-day concealment, a seven-day concealment, an eight-day concealment, a nine-day concealment, a ten-day concealment, an eleven-day concealment, a twelve-day concealment, a thirteen-day concealment, a fourteen-day concealment. Thus, up to fourteen days, the reckoning should be made by days. For a fifteen-day concealment, saying 'a fortnight's concealment', the reckoning should be made. From then, up to the twenty-ninth day, it is 'more than a fortnight's concealment'. Then: a month's concealment, more than a month's concealment, a two-month concealment, more than a two-month concealment, a three-month concealment, more than a three-month concealment, a four-month concealment, more than a four-month concealment, a five-month concealment, more than a five-month concealment, a six-month concealment, more than a six-month concealment, a seven-month concealment, more than a seven-month concealment, an eight-month concealment, more than an eight-month concealment, a nine-month concealment, more than a nine-month concealment, a ten-month concealment, more than a ten-month concealment, an eleven-month concealment, more than an eleven-month concealment. Thus the reckoning should be made. When a year is complete, it is 'a one-year concealment'. From then on: more than a one-year concealment, a two-year concealment, more than a two-year concealment, a three-year concealment, more than a three-year concealment, a four-year concealment, more than a four-year concealment, a five-year concealment, more than a five-year concealment. Thus, up to a sixty-year concealment, or more than a sixty-year concealment, or even more than that, saying this, the reckoning should be made. But if there are two, three, or more offenses, just as here it is said 'one offense', so 'two offenses' (should be said). it should be said: "an offense." Beyond that, whether it be a hundred or a thousand, it is appropriate to say: "many." Even for those of various grounds, it should be formulated thus: either by counting, saying: "Venerable sir, I incurred many Saṅghādisesa offenses – one emission of semen, one bodily contact, one rude speech,