English
This is the concealed residence. The pure residence is twofold: the lesser pure residence and the greater pure residence. Among these, he who knows "from the time of ordination, for so long I was pure," subtracts that much, and the remaining nights are combined to give the residence; this is the lesser pure residence. But he who does not know or remember the full extent of the nights at all, and is doubtful about it, to him must be given the greater pure residence. Whether he knows the extent of the offense or not, that is not the reason. The combined residence is threefold: the combined residence by omission, the combined residence by value, and the mixed combined residence. Among these, he who, even having completed the residence or having completed the penance, and without having laid down the observance, commits another offense, and conceals it for nights equal to or fewer than the former offense, for him, by drawing back to the root, those days of residence and days of penance performed are shaken off and smeared away, and the later offense is combined with the root day period of the former offense, and the residence must be given again from the beginning; this is called the combined residence by omission. If someone has one offense concealed for one day, or concealed for two days, and so on, up to concealed for ten days, by combining them by their value, the residence to be given for the remaining ones, such as those concealed for one day, is based on those concealed for ten days; this is called the combined residence by value. But the residence to be given by combining offenses of various kinds is called the mixed combined residence. The method of giving, however, is to be understood everywhere according to the manner stated in the Khandhaka (Cūḷavagga 134 onwards). Thus, a bhikkhu who has completed the residence must perform the penance, bhikkhus. He should observe the state of reverence for six nights, without interruption, it is said. There, what has been done by the Saṅgha, by the group, by the individual, that bhikkhu, having undertaken the observance in the midst of the Saṅgha, should be made to request, "Venerable Sir, I have incurred many offenses," and so on, in the manner stated in the Khandhaka. The giving of the Mānatta, and so on, should also be understood in the manner stated therein. If one wishes to lay down this observance, having laid down the observance, one should go to a region of the kind mentioned for the Parivāsa, with four or five bhikkhus, and in the former manner, avoiding the fault of observing it in a group that is deficient, even by one, from four, as mentioned below, such as cohabitation, one should practice. But to one whose offense is not concealed, Mānatta alone should be given, without giving Parivāsa. The bhikkhu by whom the Mānatta has been thus observed, done, and completed, that Saṅgha, being twenty in number, is called a twenty-fold Saṅgha, making it long. That Saṅgha should accept him, should receive him, it is said, meaning, should bring him back by means of the Abbhāna ceremony, or the meaning is, should call him. Here too, the undertaking, the declaration, the request, and the Kammavācā should be understood in the manner stated in the Khandhaka. 29. Having thus shown the manner in which they should practice, now, to show the factors of concealment, he begins with "offense." There, not expelled is anukkhitto, there is no danger for him is anantarāyo. Or, by virtue of the suffix "tta" in its own sense, the state of being abundant is pahuttaṃ, one who has that is pahutto, by virtue of faith, and so on. Anukkhitto, anantarāyo, and pahutto, this is a dvanda compound. Their state is the quality of anukkhittādi, anukkhitta... pahuttatā. Offense, and anukkhitta... pahuttatā, these are offenses... pahuttatāyo. The letter "ma" is for the sake of euphonic conjunction. Similarly, in that manner, among the four, offense, and so on, one who perceives in the manner of offense, and so on, is tathasaññī, by way of a short vowel. Its state is tathasaññitā, it is said, meaning, the perception of offense, and so on, as stated. The particle "ca" is for the purpose of summing up what has been said. Going, desiring, is kāmo, desiring to conceal is chādetukāmo. Thus, the nine as stated, then Concealing, thus, these ten factors, by them. At dawn's rising, when the first rays of the young sun, called dawn, appear, it is concealed. An offense, it is said. Herein this is the meaning: Whatever monk, due to the absence of even one of the ten dangers: king, thief, fire, water, human, non-human, wild beast, serpent, loss of life, loss of celibacy, being without danger, perceiving himself as without danger; being able to go to a monk and confess, perceiving himself as able; not being suspended by the three kinds of suspension, perceiving himself as not suspended; perceiving it to be a grave offense, desiring to conceal that grave offense, he conceals it. For him, this offense is concealed. But if here, he perceives it as no offense, or perceives it as an offense of another group, or is in doubt, they are not concealed. But by one confessing, it should be confessed in the manner of: "Know that I have fallen into an offense," and so on. But if he confesses to one who has committed a similar offense, then for that reason, he incurs a dukkaṭa. The explanation of the exposition of Saṅghādisesa is finished. 3. The explanation of the exposition of Robes. 30. By "linen and silk" and so on, when a neuter dual compound is made, linen...etc...hemp. There, linen is a kind of plant. But figuratively, what is woven from linen or linen thread, or by a derivative expression, is linen, a linen cloth-robe, and similarly the rest. Hemp is a robe woven from hemp bark threads. Mixed fabric is a robe woven by mixing all or some of linen threads and so on. Some say it is only bark-made. A woolen blanket, excluding human hair and wild animal hair, is woven from other hairs. These, linen and so on, as stated. With their conformable ones, they are conformable. By origin, there are six permissible robes. 31. Now, by "fine cloth" and so on, he shows their conformable ones. There, fine cloth is a robe woven from a certain kind of bark, called dukūla. "And" is for aggregation; it should be drawn up above. Silk-wool Born from cotton plants is cotton. The word for 'country' is plural, so it is analyzed in the plural. Likewise, Somāra and Cīna, born from them is Somāracīna-born. These three are made of threads by creatures. Born by the power of merit of the Ehibhikkhus is 'iddhi-born'. That is one of the linen, etc. 'Devadinna' (god-given) means given by gods, a robe produced on a wish-fulfilling tree. This fine cloth, etc., is suitable for each of the aforementioned linen, etc. There, 'anuloma' means following the hair. Just as hair that follows the other hairs is called 'anuloma' because it is agreeable to them, so too, anything of that kind that is agreeable to anyone is, by common usage, called 'anuloma'. That is 'anulomika', meaning agreeable. How? Fine cloth is agreeable to hemp. The three, cotton, etc., are agreeable to silk. And 'iddhi-born' and 'god-given' are agreeable to linen, etc. 32-3. Having thus shown the robes with their agreeable types, now, to show the determination, etc., it begins with "the three robes," etc. There, even if not stated, because it must necessarily be said, the word "and" should be understood everywhere. The connection is: one should determine the three robes... and the itch-covering, and not make a choice. There, the collection of three robes is "ticīvara" (three robes). And that accessory cloth is "parikkhāracoḷa" (accessory cloth). Suitable for the rainy season is "vassikā" (rainy season cloth), that is the "vassikasāṭikā" (rainy season robe). One wipes with this, so it is "puñchana" (wiping cloth). Wiping for the face is "mukhapuñchana" (face-wiping cloth). One sits on this, so it is "nisīdana" (sitting cloth). The face-wiping cloth and the sitting cloth together are "mukhapuñchananisīdana" (face-wiping and sitting cloth). It is spread for the comfort of lying down, etc., so it is "paccattharaṇa" (spreading cloth). That is the "paccattharaṇaka" (spreading cloth). It covers an itch, so it is "kaṇḍucchādi" (itch-covering). "Adhiṭṭha" means one should determine by taking the name of each of the nine, saying "I determine this outer robe," etc. "Na vikappeyya" means one should not make a choice by taking the name of each. The meaning is, however, that without taking the name of each, one may make a choice by saying, "I offer this robe to you." Here, among these nine... Among the robes. "The three robes" means designated by the name "three robes." For indeed, before designation, there is no separate thing called "three robes," as it is permitted to designate even a sufficient quantity for a double-robe, etc., as a covering, etc. Without them, for one day, even for a single day. "Should not dwell" means a bhikkhu who has not obtained permission should not dwell elsewhere than within the boundary of non-separation. If this is the case, the three robes must be relinquished, and he incurs an offense of expiation, so it is shown. "Without a sitting cloth, one should not dwell for four months" is the connection. The collection of four months is *catumāsa*, that same *cātumāsa*. That is in the sense of continuous connection. 34. Now, it shows the designation mentioned as "should designate," beginning with "this." The connection is: one designates the double-robe saying, "I designate this double-robe." There, "designates" means one should designate it thus, if it is within arm's reach. "Not within arm's reach" means the reach of the hand, the vicinity, is arm's reach, within two and a half cubits. Some say within twelve cubits. "That which has no arm's reach" is *ahatthapāsā*; the connection is one designates that. What is meant?