English
Therein, the breaking of value should be understood by cutting with a knife. For even a robe worth a thousand, when cut into pieces with a knife, becomes of broken value. It is not worth even half of its former value. The breaking of touch should be understood by sewing with threads. For even a robe of pleasant touch, when sewn with threads, becomes of broken touch. It attains a rough touch. By needle-stains and so on, the breaking of color... should be understood. For even a perfectly clean cloth, from the time of needlework, by the dirt of the needle, by the sweat and grime of the hands, and finally by the dyeing and finishing processes, becomes discolored; it loses its natural color. Thus, because of wearing a discolored cloth in these three ways, a monk is called "one who wears a discolored cloth." Or, simply by wearing saffron robes, which are unlike lay garments, a monk is called "one who wears a discolored cloth." By common designation, means by convention, by usage. Indeed, by common designation, someone is known as a "monk." Thus, when counting monks for invitations and so on, they include novices and say, "a hundred monks, a thousand monks." By declaration, by one's own declaration, someone is also known as a "monk." Its occurrence can be seen in phrases like, "Who is here?" "I, friend, am a monk." This, however, is a righteous declaration spoken by the Elder Ānanda. But at night, even immoral people, when asked "Who is here?" as they come along the path, unrighteously and falsely declare, "We are monks." "Come, monk!" is a monk who attained monkhood, the "Come, monk!" ordination, simply by the Buddha's words, "Come, monk!" For the Blessed One, seeing a person endowed with the requisite conditions for "Come, monk!" status, would extend his golden-colored right hand from beneath his red-ochre robe, and emitting a divine voice, would say, "Come, monk, lead the holy life for the complete ending of suffering." Immediately with the Blessed One's words, the lay attire disappears, and the going forth and the ordination are established. He becomes shaven and clad in saffron robes. Wearing one robe, wrapping himself in another, and placing one over his shoulder, with a clay bowl the color of a blue lotus attached to his left shoulder— "Three robes and a bowl, a razor, a needle, and a girdle; with a water strainer—these eight are for a monk devoted to the practice." Thus, with these eight requisites already on his body, he is like a sixty-year-old elder. One endowed with proper deportment, having the Buddha as teacher, having the Buddha as preceptor, stands ever revering the Perfectly Self-Enlightened One. Indeed, the Blessed One, at one time during his first enlightenment, ordained only by the "Come, monk" ordination. And there were three hundred and forty-one monks thus ordained, namely: the five Pañcavaggiya elders, Yasa the noble son, his fifty-four companions, the thirty Bhaddavaggiya monks, the thousand former ascetics, the two hundred and fifty wanderers with the two chief disciples, and the elder Aṅgulimāla. This is said in the commentary: Three hundred and a thousand, And forty more besides; And one wise elder, All of them "Come, monks". And not only these, but many others exist. Namely: Sela the brahmin with three hundred followers, Mahākappina with a thousand followers, ten thousand noble sons residing in Kapilavatthu, sixteen thousand Pārāyanika brahmins, and so on. However, these are not mentioned in the Pāli of the Vinaya Piṭaka, because they are not specified there. These are mentioned there because they are specified. Twenty-seven thousand, And three hundred too; All these are counted, All of them "Come, monks". One ordained by the three refuges means one ordained by the three refuges spoken by breaking the speech three times, in the manner of "I go to the Buddha for refuge," and so on. Indeed, this ordination is of eight kinds: the "Come, monk" ordination, the refuge-taking ordination, the acceptance-of-admonition ordination, the answering-of-questions ordination, the acceptance-of-heavy-rules ordination, the ordination by messenger, the eight-utterance ordination, and the motion-and-three-declarations ordination. Among these, the "Come, monk" ordination and the refuge-taking ordination have already been mentioned. The acceptance-of-admonition ordination is: "Therefore, Kassapa, you should train thus: 'Intense shame and dread of wrongdoing will be present in me towards elders, new monks, and those in between.' Thus, Kassapa , it should be trained. Therefore, Kassapa, you should train thus: 'Whatever Dhamma I hear that is conducive to skillfulness, all of that I will make fundamental, I will attend to, I will apply with all my mind, I will listen to the Dhamma with attentive ear.' Thus, Kassapa, you should train. Therefore, Kassapa, you should train thus: 'My mindfulness of the body, accompanied by joy, will not abandon me.' Thus, Kassapa, you should train." (Saṃ. Ni. 2.154) By this acceptance of advice, the Elder Mahākassapa's ordination was authorized. The ordination by answering questions is the authorized ordination of Sopāka. The Blessed One, it is said, while walking up and down in the Pubbārāma, asked the novice Sopāka ten questions related to the ten foulness meditations, such as: "'Perception of a bloated corpse' or 'perception of form'— are these states different in meaning, different in expression, or are they one in meaning, with only the expression different?" He answered them. The Blessed One, having given his approval, asked, "How old are you, Sopāka?" "I am seven years old, Blessed One." "Sopāka, you have answered the questions in agreement with my omniscience." With a gladdened mind, he authorized the ordination. This is the ordination by answering questions. The ordination by accepting the heavy rules is the authorized ordination of Mahāpajāpati by her acceptance of the eight heavy rules. The ordination by a messenger is the authorized ordination of the courtesan Aḍḍhakāsī. The ordination by eight recitations is the ordination of a bhikkhunī by a ñatticatuttha kamma from the bhikkhunī Saṅgha and a ñatticatuttha kamma from the bhikkhusaṅgha. The ordination by ñatticatuttha kamma is the ordination of bhikkhus today. Among these eight ordinations, it is said that "That ordination, bhikkhus, which I authorized by the three refuges, I reject it from today onwards. I authorize, bhikkhus, to ordain by ñatticatuttha kamma." (Mahāva. 69) One who is ordained by this authorized ordination is said to be ordained. is. "Bhadra" means harmless. Indeed, from noble ordinary people up to Arahants, because they are endowed with excellent virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, they are counted as "bhadra bhikkhus." "Sāra" means essential. Because they are endowed with these very essentials of virtue and so on, just as a blue cloth is known by its blueness, so too is a "sāra bhikkhu" to be understood. Or, because the defilements and impurities are gone, only an Arahant is to be understood as "sāra." "Sekha" means one in training. The seven noble ones, together with the noble ordinary person, train in the three trainings, thus they are "sekha." Any one of them is to be understood as a "sekha bhikkhu." "Na sikkhati" means does not train, an Asekha. Having transcended the sekha states and standing in the highest fruit, because there is nothing further to train in, an Arahant is called "asekha." "By the united Sangha" means, in the ultimate sense, when an act requiring five members is to be performed, all bhikkhus who are eligible for the act have come, the consent of those whose consent is due has been brought, and those present do not object; thus, having achieved unity in one act. "By a ñatti-catuttha kamma" means by an act to be performed with three announcements and one motion. "By an act" means by a lawful disciplinary act. "Akuppa" means unshakeable, because it is complete in terms of the object, the motion, the announcements, the boundary, and the assembly; it has become unshakeable and unchallengeable. "Ṭhānāraha" means worthy of the occasion, worthy of the Teacher's dispensation. "Upasampanna" means one who has attained a superior state, meaning one who has obtained it. Indeed, the state of a bhikkhu is a superior state, and because he has attained it by the act described, he is called "upasampanna." Here, only the ñatti-catuttha kamma is mentioned. However, in this context, it is stated in all commentaries that the four Sangha acts should be extracted and explained in detail. These are, in order, "apalokana kamma, ñatti kamma, ñatti-dutiya kamma, ñatti-catuttha kamma," and they have been explained by bringing the Pāli text in detail from the Khandhaka, and from the Kammavibhaṅga at the end of the Parivāra. We shall... at the end of the explanation of the four grave offenses, we will explain it in the section on the analysis of action. For then the explanation of the first grave offense will not be difficult; and the explanation of the Pāli text as it stands will be easily understood. And those places will not be empty; therefore, we will make an explanation of each word. Therein, among those monks mentioned by such terms as "beggar," "This monk" means this monk. "Ordained by the united Sangha...pe...": ordained by the act of a declaration followed by three repetitions, among the eight kinds of ordination. "This is the monk intended in this meaning": this is the monk intended by "monk" in the meaning of "having engaged in sexual intercourse, he is defeated." The others, such as "beggar," are stated by way of extracting the meaning. Among these, "beggar" and so forth are stated by way of etymology; "monk by designation, monk by claim" these two are stated by way of expression; "come, monk" is stated by way of ordination obtained from the Buddha as preceptor. The monk by taking refuge is stated by way of ordination