English
For one concealed for fifteen days, the designation "concealed for half a month" should be made. From then, up to the twenty-ninth day, it is "concealed for more than half a month." Then, the designation should be made thus: "concealed for a month, concealed for more than a month, concealed for two months, concealed for more than two months, three months... and so on... concealed for more than eleven months." When a year is complete, it is "concealed for one year." After that, the designation should be made thus: "concealed for more than a year, concealed for two years," and so on, up to "concealed for sixty years, concealed for more than sixty years," or even more than that. But if there are two, three, or more offenses, just as "one offense" was stated, so "two offenses, three offenses" should be stated. But beyond that, whether there are a hundred or a thousand, it is proper to say "many." Even for those of various grounds, the request should be made either by way of counting, thus: "Venerable Sir, I committed many Saṅghādisesa offenses: one emission of semen, one bodily contact, one coarse speech, one self-praise, one acting as a go-between, concealed for one day," or by way of stating the grounds, thus: "Venerable Sir, I committed many Saṅghādisesa offenses of various grounds, concealed for one day," or by way of merely naming (the offenses), thus: "Venerable Sir, I committed many Saṅghādisesa offenses, concealed for one day." Or by this, the application should be made. There, the name is twofold: common to its class, and common to all. There, 'Saṅghādisesa' is common to its class. 'Offence' is common to all. Therefore, it is permissible to say, "I have committed many offences, concealed for one day," using the name common to all. Indeed, this disciplinary act of probation, etc., may be done by way of the ground, by way of the class, by way of the name, and by way of the offence. There, 'emission of semen' is both the ground and the class. 'Saṅghādisesa' is both the name and the offence. There, by the expression "emission of semen, bodily contact," etc., and by the expression "of various grounds," both the ground and the class are understood. By the expression "Saṅghādisesa" and by the expression "offences," both the name and the offence are understood. Therefore, the formal declaration should be made by way of any of these. Here, however, we shall demonstrate the formal declaration everywhere by applying it in a general way for all offences, and by the method of "many." For even if one has committed a single offence and performs the disciplinary act saying "many," it is valid, because without one, there are no many. But if one has committed many offences and performs it saying "I committed one," it is not valid. Therefore, we shall apply it by the method of "many." For example, when granting probation for a concealed offence, if the offence was concealed for one day. "I, venerable sir, have committed many offences, concealed for one day. Therefore, venerable sir, I ask the Saṅgha for one day's probation for these many offences, concealed for one day. I, venerable sir, have committed many offences, concealed for one day. A second time, venerable sir, I ask the Saṅgha for one day's probation for these many offences, concealed for one day. I, venerable sir, have committed many offences, concealed for one day. A third time, venerable sir, I ask the Saṅgha for one day's probation for these many offences, concealed for one day." Having made him ask three times thus – So Let the Sangha, Venerable Sirs, know me. This bhikkhu, named so-and-so, has incurred many offenses, concealed for one day. He requests from the Sangha a one-day probation for many offenses, concealed for one day. If it is suitable for the Sangha, may the Sangha grant this bhikkhu, named so-and-so, a one-day probation for many offenses, concealed for one day. This is the motion. Let the Sangha, Venerable Sirs, hear me. This bhikkhu, named so-and-so, has incurred many offenses, concealed for one day. He requests from the Sangha a one-day probation for many offenses, concealed for one day. The Sangha grants this bhikkhu, named so-and-so, a one-day probation for many offenses, concealed for one day. To whichever venerable one it is agreeable to grant this bhikkhu, named so-and-so, a one-day probation for many offenses, concealed for one day, let him be silent. To whomever it is not agreeable, let him speak. A second time I state this matter... A third time I state this matter... A one-day probation has been granted by the Sangha to this bhikkhu, named so-and-so, for many offenses, concealed for one day. It is agreeable to the Sangha, therefore it is silent. Thus I hold this to be. Thus, whoever has incurred an offense, taking his name, the formal act should be performed. And at the conclusion of the formal act, by that bhikkhu, right within the chapter house boundary, the observance should be undertaken, saying: "I undertake the probation, I undertake the observance." Having undertaken it, right there it should be announced to the Sangha. And by the one announcing: I, Venerable Sirs, incurred many offenses, concealed for one day. I requested from the Sangha a one-day probation for many offenses, concealed for one day. The Sangha granted me a one-day probation for many offenses, concealed for one day. I am undergoing probation. I am known, Venerable Sirs, as one undergoing probation; may the Sangha hold me as such. Thus it should be announced. And taking this meaning, it is permissible to announce it in any language. is. Having informed (Cūḷavagga Aṭṭhakathā 102), if one wishes to lay aside, one should lay aside, saying: "I lay aside the probation, I lay aside the observance." Here, the probation is laid aside even with one word, but it is well laid aside with two. The same method applies to undertaking. From the time it is laid aside, one remains in the state of a normal monk. When the monks have left the assembly hall, it is permissible to lay it aside in the presence of even one. Having left the assembly hall, if one regains mindfulness, it should be laid aside in the presence of one who is going along with him. If he too has departed, it should be laid aside after informing another in whose presence it was not informed in the assembly hall. And when informing, at the end, one should say: "Let the venerable one hold me as one who knows." When informing two, one should say: "Let the venerable ones hold," and when informing three, one should say: "Let the venerable ones hold." If the monastery has few monks, and compatible monks reside there, the night's reckoning should be made within the monastery itself without laying aside the observance. If it is not possible to purify, then, having laid aside the observance in the manner stated, at dawn, one should go with one monk, beyond two clod-throws from the boundary of a delimited monastery, or from a place suitable for delimiting an undelimited monastery, turn off the main road, and sit in a place concealed by a bush or a fence. Within the dawn, one should undertake the observance in the manner stated and inform. When informing, if one is younger, one should say: "Friend." If one is older, one should say: "Venerable sir." If any other monk comes to that place for some reason, if this one sees him or hears his voice, he should inform. For one who does not inform, there is a break in the night and a breach of the observance. If he goes without knowing, having passed beyond the twelve-cubit precinct, there is indeed a break in the night, but there is no breach of the observance. At dawn, the observance should be laid aside. If that monk has departed for some reason, whatever other whoever he sees first, having informed him, it should be deposited. Even having gone to the monastery, whoever he sees first, having informed him, it should be deposited. This is the maintenance of the one who has deposited the observance. 238. Thus, for as many days as the offense was concealed, for that many or more days, for the removal of remorse, having undergone probation, having approached the Saṅgha, having undertaken the observance, the penance should be requested. For he becomes worthy of penance only when the observance is undertaken, because he has undergone probation with the deposited observance. But for one who has not deposited the observance, there is no need to undertake it again. For he becomes worthy of penance immediately upon the passing of the concealed days, therefore, penance must be given to him. By one giving it – “Venerable Sir, I committed many offenses, concealed for one day. I requested from the Saṅgha a one-day probation for many offenses concealed for one day. For that, the Saṅgha granted me a one-day probation for many offenses concealed for one day. Venerable Sir, I, having completed the probation, request from the Saṅgha a six-night penance for many offenses concealed for one day. Venerable Sir, I… (as before)… having completed the probation, for a second time, Venerable Sir, I request from the Saṅgha a six-night penance for many offenses concealed for one day. Venerable Sir, I… (as before)… having completed the probation, for a third time, Venerable Sir, I request from the Saṅgha a six-night penance for many offenses concealed for one day.” – Having caused him to request thus three times – “May the Saṅgha hear me, Venerable Sirs. This bhikkhu named so-and-so committed many offenses, concealed for one day. He requested from the Saṅgha a one-day probation for many offenses concealed for one day. The Saṅgha granted this bhikkhu named so-and-so a one-day probation for many offenses concealed for one day. He, having completed the probation, requests from the Saṅgha a six-night penance for many offenses concealed for one day. If it is suitable for the Sangha, may the Sangha to the bhikkhu of such-and-such a name for many offenses concealed for one day