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that same former grant of probation, that probation which was given, is well given, that which was observed, is well observed, the remainder is to be observed. The same method applies to those eligible for penance and so forth. If any bhikkhu, while undergoing probation, is suspended, the probation of a suspended one is not valid. If he is then reinstated, for him that same former grant of probation, that probation which was given, is well given, that which was observed, is well observed, the remainder is to be observed. The same method applies to those eligible for penance and so forth. If the female sex appears in any bhikkhu, that same is her preceptor, that same is her ordination; a preceptor is not to be taken again, and ordination is not to be performed again. From the time of the bhikkhu's ordination, whatever the number of years, that same is the number of years; the number of years is not to be counted from now on. It is not suitable for her to dwell among bhikkhus; therefore, she should go to a bhikkhuni's residence and dwell with the bhikkhunis. Those offenses that are subject to disclosure or subject to rehabilitation, which are common to bhikkhus and bhikkhunis, are to be performed by bhikkhunis; the disciplinary act itself is to be performed in the presence of bhikkhunis. But those offenses which are not common to bhikkhus and bhikkhunis, such as the emission of semen and so forth, for those offenses there is no offense. When the sex changes, those offenses are considered to have arisen. Even if the original sex appears again, for him there is no offense regarding those offenses. The same method applies when the male sex appears in a bhikkhuni. And it has been said: "At that time, the female sex appeared in a certain bhikkhu. They reported this matter to the Blessed One. 'I allow, bhikkhus, that same preceptor, that same ordination, those same v for nuns to associate with monks. The offenses common to monks and nuns, those offenses are to be confessed before monks. The offenses not common to monks and nuns, for those offenses there is no offense. Now at that time, a certain nun's male organ appeared. They reported this matter to the Blessed One. "I allow, bhikkhus, that same preceptor, that same ordination, those same years, for him to associate with monks. The offenses common to nuns and monks, those offenses are to be confessed before monks. The offenses not common to nuns and monks, for those offenses there is no offense." (Parā. 69). 247. Herein is the extra-Pāli Vinaya decision (Parā. Aṭṭha. 1.69): Among these two genders, the male gender is superior, the female gender is inferior. Therefore, the male gender disappears through strong unwholesome kamma, the female gender is established through weak wholesome kamma. But the female gender disappears through weak unwholesome kamma, the male gender is established through strong wholesome kamma. Thus, both disappear through unwholesome kamma, and are regained through wholesome kamma. Therein, if two monks, having recited or discussed Dhamma together, lie down in one dwelling and fall asleep, and the female gender appears in one of them, both incur the offense of sleeping together. If he, awakening, seeing his own transformation, distressed and dejected, were to inform the other during the night, he should be consoled by the other: "Let it be, do not worry. This is a fault of the cycle of existence. The Fully Self-Enlightened One has opened the door. Whether one is a monk or a nun, the Dhamma is not closed, the path to heaven is not barred." Having consoled him, he should say: "It is proper for you to go to a nunnery. Do you have any nuns you know?" If he has such nuns, he should say "Yes." If not, he should say "No," and that monk to be said: “Take care of me. Now, first, lead me to the nuns’ residence.” That bhikkhu, taking her, should go to the nuns, either to her acquaintances or to his own acquaintances. And when going, he should not go alone. He should go with four or five bhikkhus, taking a torch and a staff, having made arrangements, and having announced: “We are going to such and such a place.” If the monastery is far away, outside the village, there is no offense for staying overnight between villages, crossing a river, or being left behind by the group on the way. Having gone to the nuns’ residence, those nuns should be asked: “Do you know such and such a bhikkhu?” “Yes, venerable sirs.” “The female gender has appeared in her. Now, take care of her.” If they say: “Very well, venerable sirs, now we too will recite, we will listen to the Dhamma, you may go,” and they take care of her, and they are agreeable and modest caregivers, one should not make them angry and go elsewhere. If one goes, one is not freed from the offense of staying overnight between villages, crossing a river, or being left behind by the group. But if they are modest, but not caregivers, it is permissible to go elsewhere. Even if they are immodest, but they do take care, it is permissible to abandon them and go elsewhere. If they are modest and caregivers, but not relatives, but there are other relatives in a nearby village who are caretakers, they say it is permissible to go to them as well. Having gone, if she was dependent on a preceptor even in the state of a bhikkhu, dependence should be taken from a suitable bhikkhuni. If the mātikā or Vinaya was learned and well-learned, there is no reason to learn it again. If even in the state of a bhikkhu she was a member of the assembly, and was ordained well-ordained by that very person, dependence should be taken from another. Even for those who lived dependent on him before, dependence should be taken from another. Even a novice of full years should take another as preceptor. Y Whatever was established for her in the state of a bhikkhunī, the three robes and the bowl, that establishment is abandoned; it must be established again. The saṅkaccikā and the water-robe must be taken. Whatever extra robe or extra bowl was kept after performing a vinaya-kamma, all that vinaya-kamma is also abandoned; it must be done again. Received oil, honey, treacle, etc., their reception is also abandoned. If the gender changes on the seventh day from reception, it is permissible to receive it again and use it for seven days. Whatever was received from another bhikkhunī during her time as a bhikkhunī, that reception is not abandoned. Whatever was kept in common by two without division, that is protected by the one who remains in the original state. But whatever was divided and belonged to her alone, that reception is abandoned. And this is said in the Parivāra: “Oil, honey, and treacle, and also ghee, Having taken them oneself, one might put them away; If not passed over the seven days, When there is a cause, there is an offense for one who consumes it; This question has been considered by the skillful.” (Pari. 480) This was said with reference to the change of gender. Reception is abandoned by change of gender, death, renunciation of the training, reversion to a lower state, giving to an unordained person, unattended relinquishment, and taking by force. Therefore, even if a piece of harītakī was received and kept, all her reception is abandoned. But whatever belongs to her in the bhikkhunī-vihāra, whether received or not received, she is the owner of all of it; it should be brought and taken. Whatever immovable property belongs to her there, such as a dwelling or an upper story, these should be given to whomever she wishes. Among the thirteen permissions, whatever permission was obtained during her time as a bhikkhunī, all are revoked. The taking of a dwelling by the former (permission) is revoked. If the gender changes after a dwelling has been taken by the latter (permission), and the community of bhikkhunīs wishes to give her the accrued gain, after informing them, should be given. If, while a monk is undergoing probation for an offense concealed in common by nuns, his gender changes, he should again be given the six-night penance. If it changes while he is observing the penance, he should again be given the six-night penance. If it changes after he has completed the penance, the nuns should perform the rehabilitation. If, when the result of unwholesome karma is exhausted, his gender changes again during the period of six-night penance, he should again be given the six-night penance. If it changes after he has completed the six-night penance, the monks should perform the rehabilitation. In the case of a nun's gender change, all decisions should be understood in the manner stated. This, however, is the difference: if an offense of sexual intercourse, committed and concealed during her time as a nun, is involved, there is no giving of probation; she should again be given the six-night penance. If her gender changes while she is observing the six-night penance, it is not relevant; she should again be given the six-night penance. If it changes after she has completed the penance, she should be rehabilitated by the monks without being given penance again. If, after the monks have not given penance, her gender changes again, the nuns should give her the six-night penance. If, while he is observing the six-night penance, it changes again, he should be given the six-night penance. But if a gender change occurs after he has completed the penance, the nuns should perform the rehabilitation. And if her gender changes again, even if she remains in the state of a nun, the offenses that were previously settled are indeed well-settled. 248. Hereafter, we will explain the duties of those on probation and so forth. A monk on probation (Cūḷava. Aṭṭha. 76) should not give ordination as an upajjhāya, but it is permissible to give ordination after setting aside his duties. He should not recite the kammavācā as an ācariya, but if there is no one else, it is permissible to recite it after setting aside his duties.