English
the mere suitability is the measure. This is the brief determination of the meaning of the phrase "knowingly conceals." "For that many days" means that many days, from the day of concealment until the day of disclosure, whatever time has passed in terms of days, fortnights, months, or years, that much time. "Must undergo unwillingly" means not by desire, not by choice, but rather unwillingly, not by choice, one must undertake and undergo the penance. There are three kinds of penance: the penance for concealment, the penance for pure conduct, and the penance for combination. Of these, the penance for concealment must be given for the offense as it was concealed. For some, an offense is concealed for one day; for others, it is concealed for two days or more. For some, there is one offense; for others, there are two, three, or more. Therefore, when giving the penance for concealment, one must first know the fact of concealment in the manner stated, then observe the days of concealment and the offenses. If there is one offense concealed for one day, one should have him request the penance thus: "Venerable sir, I committed one intentional offense of emission of semen, concealed for one day." Then, by speaking the formal act (kammavācā) in the manner given in the Khandhaka (Cūḷava. 98), the penance should be given. If it is concealed for two, three, or more days, one day concealed, two days concealed, three days concealed, four days concealed, five days concealed... up to fourteen days concealed, thus up to fourteen days. the designation should be made according to the period. For that which is concealed for fifteen days, the designation "concealed for half a month" should be made. From then until the twenty-ninth day, it is "concealed for more than half a month." Then "concealed for a month," "concealed for more than a month," "concealed for two months," "concealed for more than two months," "concealed for three months," ... and so on, up to "concealed for more than eleven months" – thus should the designation be made. When a year is complete, it is "concealed for one year." After that, "more than one year," "two years," and so on, up to "sixty years" and "more than sixty years concealed." Or even more than that, the designation should be made by stating it. But if there are two, three, or more offenses, just as "one offense" is said, so should "two offenses, three offenses" be said. Beyond that, whether there are a hundred or a thousand, it is permissible to say "many." Even for those with various grounds, one may say, "Venerable Sir, I incurred many Saṅghādisesa offenses: one emission of semen, one bodily contact, one coarse speech, one self-gratification, one acting as a go-between, concealed for one day," by way of enumeration, or "Venerable Sir, I incurred many Saṅghādisesa offenses of various grounds, concealed for one day," by way of stating the grounds, or "Venerable Sir, I incurred many Saṅghādisesa offenses, concealed for one day," by way of merely stating the name – thus should the designation be made. There, the name is of two kinds: common to its own class, and common to all. There, "Saṅghādisesa" is common to its own class, "offense" is common to all. Therefore, it is permissible to say, "I incurred many offenses, concealed for one day," even by way of the name common to all. Indeed, this disciplinary procedure of temporary probation and so on, may be performed by way of the ground, by way of the class, by way of the name, and by way of the offense. There, "emission of semen" is both the ground and the class, "Saṅghā" "Disesa" is both a name and an offense. There, by phrases like "emission of semen, bodily contact," and by the phrase "various objects," both the object and the category are taken. By the phrase "Saṅghādisesa" and by the phrase "offenses," both the name and the offense are taken. Therefore, the formal act should be performed according to any of these. And at the end of the formal act, if the dwelling has few bhikkhus, it is possible to reside without incurring a break in nights. Right there, "I undertake the probation, I undertake the observance," the observance should be undertaken three times. Having undertaken it, having announced it to the Saṅgha right there, and announcing it again to bhikkhus who come and go, one should undergo probation without breaking the observance and without breaking the nights. If it is not possible to purify the probation, and one wishes to reside with the observance laid aside, right there, in the midst of the Saṅgha, or in the presence of a single person, "I lay aside the probation, I lay aside the observance," the probation should be laid aside. Even with one word here, the probation is laid aside. But with two, it is well laid aside. The same method applies to undertaking. From the time it is laid aside, one remains in the state of a normal bhikkhu. Then, at dawn, with one bhikkhu, from the boundary of an enclosed monastery, or from a place suitable for enclosure if not enclosed, having passed two clod-throws, having stepped off the main road, having sat in a place concealed by a bush or a fence, before sunrise, having undertaken the observance, it should be announced. Whatever other bhikkhu one sees, to him also it must be announced. When the sun has risen, having laid aside the observance in his presence, one should go to the monastery. If he has gone away for some reason before sunrise, having gone to the monastery, to the very first bhikkhu one sees, having announced it to him, it should be laid aside. Having thus considered, one should undergo probation until the nights are completed. This is, in brief, the determination of concealed probation. The detailed explanation, however, is in the Samantapāsādikā. It should be understood in the manner stated in the commentary on the Vinaya (Cūḷavagga Aṭṭhakathā, p. 97). But among the other two, in this case (Cūḷavagga 157) where 'he does not know the extent of the offense, he does not know the extent of the nights,' there is a 'pure probation' authorized in the Khandhaka. It is of two kinds: minor pure probation and major pure probation. Both kinds are to be given to one who does not know or does not remember the entire or a part of the number of nights, or who is in doubt about it. But regarding the extent of the offense, whether he knows 'I have committed so many offenses' or not, this is not a cause (it does not matter). Its method of giving is stated in the Khandhaka. But the detailed explanation is given extensively in the Samantapāsādikā (Cūḷavagga Aṭṭhakathā, p. 102). But the other is called 'combined probation'. It is of three kinds: 'odhāna samodhāna', 'aggha samodhāna', and 'missaka samodhāna'. Among these, 'odhāna samodhāna' is the probation to be given to one who, having committed an intermediate offense and concealed it, on the days of probation, having shaken off and smeared (the old offense), combines the later committed offense with the original period of the former offense. 'Aggha samodhāna' is among many offenses, where one, or two, or three, or many offenses have been concealed for the longest time. It is the probation to be given for the remaining offenses that have been concealed for a shorter period, by combining them with the duration of those longest concealed offenses, according to their number of nights. 'Missaka samodhāna' is the probation to be given by combining offenses of various kinds. This is a brief explanation of the three kinds of 'combined probation'. But the detailed explanation is given in the Samantapāsādikā (Cūḷavagga Aṭṭhakathā, p. 102). This is the introduction to the detailed explanation of the word 'to undergo probation'. 'Furthermore, six nights' means six nights in addition to the probation. 'For the monks' mānatta' means for the sake of the monks' honor; it is said to mean for the sake of their appeasement. 'Should be practiced' means should be observed. And this 'monks' mānatta' is of two kinds, according to whether it is concealed or unconcealed. Among these, for whom... If the offense is unconcealed, without giving him probation, he should be given penance itself. This is unconcealed penance. If it is concealed, the penance to be given at the end of the probation is called concealed penance. This is what is intended here. The method of giving and the discussion of the determination for both of these should be understood in the manner stated in the Samantapāsādikā. This is a summary here. If he lays aside this observance and goes to undertake it at dawn, he should go to a place of the kind mentioned for probation, with four bhikkhus as the final limit, and undertake it, saying: "I undertake penance, I undertake the observance." Having informed them, then, whether they have gone or not gone, he should proceed in the former manner. Where it says "if there be a group of twenty," here, "a group of twenty" means a Sangha of twenty. "There" means where there is a Sangha of twenty bhikkhus as the final limit. "Should be reinstated" means should be accepted, should be approved, it is said that he should be brought to an end by means of the reinstatement ceremony. Or the meaning is "should be called back." The reinstatement ceremony, in terms of the Pāli, is stated in the Khandhaka, and in terms of the determination, in the Samantapāsādikā. "Not reinstated" means not accepted, not approved, it is said that the reinstatement ceremony has not been performed. Or the meaning is "not called back." "And those bhikkhus are blameworthy" means those bhikkhus who reinstate him, knowing the deficiency, are to be blamed. The meaning is that they are at fault, they are defective, they incur a dukkaṭa offense. "This is the proper course there" means this is the proper conduct there, the instruction and admonition that follows the supramundane Dhamma, the proper course of Dhamma. "The rest here is as stated." In the Kaṅkhāvitaraṇī,