English
A scorpion stung Caṇḍapajjota's mother's navel and went away, and thus Caṇḍapajjota was born. Here, some women, not finding a man during their fertile period, contemplate a man with desire and passion, remaining inside their homes, like a king's confinement; she conceives thereby. Thus, conception occurs by seeing a form. But among the herons, there is no male; they conceive by hearing the sound of clouds during their fertile period. Or a cow sometimes conceives by the scent of a bull. Thus, conception occurs by scent. In these eight ways, women conceive. And here, sons are like their fathers; therefore, Bhūridatta and others, being related to Dhataraṭṭha, the Nāga king, are Nāgas. But Caṇḍapajjota was born a man because of the scorpion, not being born by natural generation. The same is the case with a parricide. But one who kills an arahant, or causes an arahant deity or any remaining noble person in the human realm to be killed by a non-human, is not an offender of immediate retribution, and his ordination is not barred, but the deed is powerful. But an animal, even if it kills a non-human arahant, is not an offender of immediate retribution, but the deed is weighty, and because of its animal state, its ordination is barred. Defiling a bhikkhuni and causing a schism in the Sangha are obvious. But one who draws blood, if he cannot cut the skin and cause blood to flow from the indivisible body of the Tathāgata by external effort, but blood gathers in one place inside the body, accumulating and becoming manifest through hatred, he generates much demerit and is an offender of immediate retribution, and his ordination is barred, just like Devadatta. But one who, like Jīvaka, cuts to alleviate illness, removing putrid flesh and blood and making it comfortable, is not a blood-shedder, he generates much merit, he generates Brahma-merit. Just like the boy Jīvaka Komārabhacca. Now, the hermaphrodite is twofold, according to male and female. In that case, for a female hermaphrodite, the female characteristic is evident, the male characteristic is concealed. For a male hermaphrodite, the male characteristic is evident, the female characteristic is concealed. When a female hermaphrodite acts like a man among women, the female characteristic is concealed, the male characteristic is evident. When a male hermaphrodite assumes the nature of a woman among men, the male characteristic is concealed, the female characteristic is evident. A female hermaphrodite both conceives herself and causes others to conceive. But a male hermaphrodite neither conceives himself nor causes others to conceive. This alone is their distinction. Here, in "hermaphrodite," "characteristic" means sign. You should explain "hermaphrodite" with the phrase "one who has characteristics of both," but does one have two organs, or only one? Only one, not two, because "for whom the female organ arises, for them the male organ arises" is not the case. "Or for whom the male organ arises, for them the female organ arises" is not the case, because two organs are prohibited in one continuum. And that is the female organ for the female hermaphrodite, and only the male organ for the male hermaphrodite. If there is only one organ, how can there be a state of being a hermaphrodite? It was said that the organ is the cause of the characteristic, but that does not exist for them. It is said that the female organ is not the cause of the male characteristic, nor is the male organ the cause of the female characteristic, why is it always absent? Thus, when a female hermaphrodite has menstruation, then the male characteristic is evident, the female characteristic is concealed, and likewise for the male hermaphrodite. If two organs were the cause of the characteristics, then both characteristics would always exist together, but not so. It stands, therefore, one sense organ, This is the final conclusion to be reached here. The sense organ is the cause of gender, But here, the lustful mind is the cause of both genders, So it should be seen. Therefore, a woman with both genders can conceive herself, And can cause another to conceive. A man with both genders can cause another to conceive, But cannot conceive himself. Conception occurs only with a woman's sense organ. But in the Kurundi, it is said, "If at rebirth it is a male sign, In the course of life, a female sign arises. If at rebirth it is a female sign, In the course of life, a male sign arises." The arising of signs at rebirth is stated, But that is not right. Why? Because female signs and so on arise in the course of life. Only rebirth arises, not signs and so on. It is not possible to say that the sense organ is the sign, Because the sense organ and the sign have different natures. Just as when there is a seed, a tree arises, And when there is no seed, it does not arise, So too, when there is a sense organ, signs and so on arise. The sense organ is like a seed, The signs and so on are like a tree. Just so, among those persons, eunuchs and so on, The eleven types of persons are not able To enter the fixed course in that very life, Therefore, they are called incapable. Those who have previously committed the nineteen offenses, And the two who are only a matter of disqualification for ordination, If there is supporting condition, Are able to enter the fixed course in that very life, Therefore, they are called capable. The Discourse on the Possession of Basis is finished. It is called Possession of Motion. "Loose and firm, long and short, Heavy and light, and elided; Connected, determined, and free, Tenfold is the distinction by understanding of expression." Having considered the tenfold expression thus spoken, Or even by one unable to do so, Without corrupting the expressions spoken as loose, firm, free, and elided, Or without speaking badly or incorrectly, What is spoken is called Possession of Motion. Defect of Motion is called Completely omitting the motion, Or not touching on the basis, the community, or the person's motion, And then establishing the motion. These are the three. Now, the five defects of the motion. Therein, the non-mentioning of the name of the candidate seeking ordination is called omission of the object. In "May the Sangha hear me, venerable sirs," saying "May the Sangha hear me, venerable sir," but not uttering "Sangha" is called omission of the Sangha. In "So-and-so seeks ordination," not mentioning the preceptor is called omission of the individual. Not reciting the entire motion completely is called omission of the motion. After completing the first proclamation, saying "This is the motion," and then reciting the motion, saying "Is it agreeable to the Sangha?" is called subsequent establishment of the motion. Thus, these five defects of the motion are called defects of the motion. The perfection of the motion is the motion that is free from these defects. The discourse on the perfection of the motion is concluded. Now, the perfection of the proclamation: avoiding the omission of the object and individuals of the Sangha, the reduction of the proclamation, and the proclamation at the wrong time, the statement is called the perfection of the proclamation. Therein, the omissions of objects, etc., are similar to those mentioned in the motion. However, the omission of any of these in the three proclamations is still an omission. Not reciting the entire proclamation completely, or reciting the motion four times instead, or corrupting four consonants within the proclamation, or mispronouncing a letter or a word, is called reduction of the proclamation. Thus, the four consonants, due to being lax, aspirated, released, or nasalized, corrupt the action within the proclamation. Therein, saying "suṇāthu me" when "suṇātu me" should be said in a lax manner is called aspiration in the lax. Saying "bhante" when "bhante" should be said is called laxity in the aspirated. Saying "suṇantu esaṃ ñattī" when "suṇātu esā ñattī" should be said is called nasalization in the released. Saying "pattakallā" when "pattakalla" should be said is called release in the nasalized. Thus, these four consonants corrupt the action within the proclamation. By speaking without corrupting these four, And if, when one letter should be uttered, another letter is uttered, it is called a mispronunciation. In the other six cases, such as long and short vowels, the long should be uttered in the place of the long, and the short in the place of the short. Thus, by uttering each letter in its proper place, the Kammavācā should be done without destroying the unbroken tradition. But if, without doing so, one utters a short vowel when a long vowel should be uttered, or a long vowel when a short vowel should be uttered; similarly, if one utters a light syllable when a heavy syllable should be uttered, or a heavy syllable when a light syllable should be uttered; or if one utters a connected word when a disconnected word should be uttered, or a disconnected word when a connected word should be uttered, even then the Kammavācā is not invalidated. These six consonants do not invalidate the Kamma. This is the unanimous opinion of the teachers. But others now say that consonants within the Kammavācā invalidate the Kamma. If this were so, most would remain unordained. However, it should be taken after consideration. The Kammavācā should be very well learned. Announcing in an unsuitable place, establishing the Ñatti first, and announcing the Anusāvana at the wrong time is called Sāvana. Thus, the Anusāvana that is free from these faults is called Sampanna Anusāvanasampatti Sampanna. If one ordains a person without bowl and robe, the Kamma is not invalidated because it is announced as "possessing a complete bowl and robe," but the ordaining Saṅgha incurs a transgression.