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( xliii) present. If the lady is felled down, or pulled up and sex-action is done, or if she rejects the action, there is no fault of hers. But if the woman by herself touches the man's body (gātram), then it is an assault on a man (puruşasya upakrāntih) (S. 643).
If a woman of low position (hinayam yositi) is converted into a man, the Pravrajya and upasampad are valid. The temporary visiting Bhikṣus (avāsika) can take part in the upasampad of a woman (S. 646). It samvara is rejected during the process itself, then there is invalidation (S. 647). For, those who after having received upasampad consider themselves to be householders, are really free from upasampad; much more so with those who are in the process of receiving upasampad.
Thus end the answers to the Questions regarding ( Pravrajya).
Here ends the (topic) Pravrajyāvastu in the auto-commentary on Vinaya.
Comparison with other Buddihst Texts
The subject of the first chapter of this text is initiation (pravrajya) and ordination (upasampad) and so it is comparable with the first chapter Pabbajjā-khandhaka of the Mahāvagga of the Pali Vinaya. The basic characteristics of both these texts are similar as will be evident from the corresponding table given above on pp. xv-xvi Our text, however, represents a later stage of Buddhism presented by monastic establishments and so we have so many technical terms in Kşudrakavastu, in items 8824-8871 of Mahavyutpatti etc., many of which are not now clear to us. Our text represents three successive stages of upāsakatva (S. 20), śrāmaneratave (S. 22-36) and bhikṣutva (S. 37-69), while the Pali Vinaya text does not make such clear-cut distinction. In many places of our text we have indicated parallelisms in Pali Vinaya, either in footnotes or explanatory notes. Dr. Jinanand's book Abhisamacārika belongs to the Mahāsanghikas and we have several technical terms common. A reference to the same will be useful. In this Introduction we have already referred to some