English
Because it appears in the commentary. For it is said in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.102): "In the Pāli, Udāyi Bhikkhu was relegated by the Saṅgha on account of an intervening offense… 'mūlāyapaṭikassanā' (relegation to the origin) should be transformed in the sense of an instrument and construed as 'relegated by means of relegation to the origin.'" Or, "mūlāya paṭikassanā mūlāyapaṭikassanā" making a compound with the latter word in the sense of an unelided compound, the bhikkhu of such-and-such a name was relegated by the Saṅgha on account of many unconfessed intervening offenses. "That relegation to the origin is approved by the Saṅgha" should be construed. For it is said there (Vi. Vi. Ṭī. Cūḷavagga 2.102): "Or, it is also proper to construe 'mūlāyapaṭikassanā khamati saṅghassa' with the latter word in the nominative case itself." "When giving that, one should first relegate to the origin, and then give the parivāsa (probation)"— here, the meaning is: when giving that odhāna-samodhāna-parivāsa, one should first relegate that bhikkhu to the origin, pull him back to the original day, and then give him the samodhāna-parivāsa for his intervening offense. As it is said in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.102): "Regarding 'having relegated Udāyi Bhikkhu to the origin on account of an intervening offense…' the construction is: 'having relegated Udāyi Bhikkhu to the origin on account of the intervening offense that was the cause, having pulled him back to the original day, let him give the samodhāna-parivāsa for that intervening offense.'" "Having made it manifest according to the view of Mahāsumatthera, he should be expelled"— the meaning is: having made his incurable state manifest to the Saṅgha by that means, he should be expelled by way of separation from the group of the conscientious. Odhānasa The story of the aggregate-based probation is finished. The Story of Probation Based on Aggregates 244. Aggregate-based probation means the aggregation by way of the aggregate, by way of the offense. When many offenses have been committed, those offenses that have been concealed for a longer time—by aggregating them by way of their aggregate, and by way of the number of nights for them—probation is given for the remaining offenses that have been concealed for a shorter time. This is called aggregate-based probation. "A hundred offenses" means a hundred offenses committed on one day, such as those involving physical contact. "Ten hundred" means a thousand offenses. It should be construed as "having concealed for a hundred nights." In the Vajirabuddhi commentary (Vajira. Ṭī. Cūḷavagga 102) it is said: "Aggregate-based probation is to be given by placing it in an offense concealed for many nights, for one who has committed many offenses of the same kind. The other is by way of different kinds of things. This is the distinction between them." The story of probation based on aggregates is finished. 246. In the story of gender transformation, if a monk were to manifest a female gender, the question arises: Should he take a preceptor again? Should he undergo re-ordination? Should the counting of years be from the time of his monk ordination, or from now? To address this question, it is said, "If..." etc. If this were the case, that nun would have to live among the monks. Referring to this objection, it is said, "Improper..." etc. If this were the case, how should the offenses committed during the time he was a monk be dealt with? Keeping this objection in mind, it is said, "Those that are amenable to disclosure..." etc. Here, "common to monks and nuns" refers to offenses like going about together. "Not common" refers to offenses like emission of semen. Even if, by the Buddha's permission, there is a state of having risen from uncommon offenses when the gender changes, the apprehension that an offense might occur again if the original gender reappears is dispelled by saying, "When the original gender reappears..." etc. Now, to establish that meaning with the Pāli text, it is said, "And it has been said..." etc. Its meaning is in the commentaries on the explanation of the first pārājika. (As stated in Sārattha. ṭī. 2.69; Vajira. ṭī. Pārājika 69) it should be understood in the manner described, but here, since it is a discussion about rising from a grave offense, that very discussion is presented. 247. There, by an offense common to bhikkhunīs, a concealed offense, means an offense like sañcaritta, and this instrumental case is in the sense of cause. For one undergoing parivāsa, this is the genitive case of disregard. Only the pakkhamānatta should be given, not parivāsa again, because in the state of a bhikkhunī, she is not worthy of parivāsa—this is the intention. For one observing mānatta, this is the genitive case of disregard; it refers to the six-night mānatta already observed, and again, only the pakkhamānatta should be given. Therefore, it will say, "If for one who has observed mānatta," and so on. "When the unwholesome kamma-result is exhausted" is said with reference to the disappearance of the male faculty. The establishment of the female faculty, however, is solely a wholesome kamma-result. For it is said in the commentary, "Both disappear through unwholesome kamma, and are regained through wholesome kamma." The six-night mānatta alone should be given, not parivāsa, nor should pakkhamānatta be given. Having said, "This, however, is the distinction," to show that distinction, it says, "If," and so on. There is no giving of parivāsa; only the six-night mānatta should be given. Why? Because it was concealed during her time as a bhikkhunī. For only an offense concealed during the time as a bhikkhu is worthy of parivāsa, not during the time as a bhikkhunī—this is the distinction for them. For one observing pakkhamānatta, this is the genitive case of disregard; the meaning is, when the pakkhamānatta has already been observed. Thus, it will say, "For one who has observed mānatta," and so on. "For one observing the six-night mānatta," and so on, is in the manner already stated. Discussion on the Determination of Parivāsa Now, since a saṅghādisesa offense is a remaining grave offense that requires treatment, just as a sick person cannot do anything for their own benefit and happiness, and a compassionate physician, moved by pity, treats them, raises them from their illness, and generates benefit and happiness for them, so too, a person afflicted with a saṅghādisesa offense, being hindered by the transgression of the command, cannot purify the path to heaven and liberation, that one, the greatly compassionate Bhagavā, with a mind moved by great compassion, causes to rise from offenses in many ways, and establishes in the happiness of heaven and liberation. The Aṭṭhakathā teachers, knowing the Bhagavā's intention, also explain the meaning of the Bhagavā's words with many reasons, and give guidance to those who desire purity, as do the Ṭīkā teachers and others. When such guidance is given, the wise, able to reflect properly, practice as instructed. Those unable, taking the meaning otherwise, do not practice as instructed. Their disciples and others, following their view, also do likewise. Therefore, by comparing the Bhagavā's words, both earlier and later, and properly weighing the words of the Aṭṭhakathā and Ṭīkā, and truly knowing the Bhagavā's intention, effort should be made by those who practice as instructed to rise from grave offenses. Therefore, when bhikkhus come to a Vinaya expert saying, "We will rise from a grave offense," then the Vinaya expert should ask, "What offense have you fallen into?" When it is said, "I have fallen into a Saṅghādisesa," he should ask, "Which Saṅghādisesa?" When it is said, "This one by name," then for the emission of semen, there are three factors: the intention to cause emission, the effort, and the emission. For physical contact, there are five factors: a human female, the perception of her as a female, desire for physical contact, effort with that desire, and the act of grasping hands and so on. For lewd speech, there are five factors: a human female, the perception of her as a female, desire for lewd speech, uttering with that desire, and her understanding at that moment. For serving one's own desires, there are five factors: a human female, the perception of her as a female, desire for service to one's own desires, praising her with that desire, and her understanding at that moment. For acting as a go-between, there are five factors: those for whom one acts as a go-between are human, they are not to be spoken to, and the acts of receiving, investigating, and returning. For building a hut, it is one of the plastered and so on. Being below standard measure, Not having the object shown, Exceeding the measure, Self-designation, Being a dwelling house, And plastering – These are six factors Among the seven related to measure, etc. For building a dwelling, These are the very six factors. In a malicious accusation: That the accused is an ordained monk, The perception of his purity, That the pārājika he is accused of Is groundless by sight, etc., The accusation made face-to-face With intent to expel, And his knowing it at that moment – These are five factors. In a different part (of an offense): Taking up some small part Of a different part of the case, And the previous five – These are six factors. In schism of the Sangha: Striving for schism, Admonition by formal act, Completion of the formal act, And not giving it up – These are four factors. In following schism: Just as there is striving there, So here there is following – These are four factors. In being difficult to admonish: Just as there is striving there, So here there is making oneself unadmonishable – These are four factors. In corrupting families: Just as there is striving there, So here there is causing to fall by desire, etc. – These are four factors.