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or lame from walking on the heel, or lame from walking on the outer edge of the foot, or lame from walking on the inner edge of the foot, or lame from walking on the entire instep due to broken ankles. All of these are lame. Such a person should not be ordained. "Paralyzed" means one whose one hand, or one foot, or half of the body does not function properly. "One whose posture is broken" is called one who crawls on his buttocks. "Weak from old age" means one who is weak due to old age, unable even to perform his own duties like dyeing robes. But one who is old yet strong, and able to take care of himself. he is to be ordained. "Blind" means born blind. "Mute" means one whose speech faculty does not function; even if it does function, but he cannot recite the refuges completely, such a stammerer should not be ordained. But one who can recite the refuges completely, him it is proper to ordain. "Deaf" means one who hears nothing at all. But one who hears loud sounds, him it is proper to ordain. The blind, mute, etc., are mentioned due to having both defects. And for those whose ordination is forbidden, their higher ordination is also forbidden. But if the Sangha gives them higher ordination, all those with severed hands, etc., are well-ordained, but the ordaining Sangha, and the teachers and preceptors, are not freed from an offense. And it will be said: "Monks, there is a person who is not fit for rehabilitation; if the Sangha rehabilitates him, some are well-rehabilitated, some are ill-rehabilitated." The meaning of that will become clear in its proper place. The story of the cases of those with severed hands, etc., is finished. The story of the case of relying on the shameless 120. "Dwelling by relying on the shameless" is the genitive case in the sense of use; the meaning is "dwelling by relying on shameless individuals." "Until I know the monk's suitability" means, until I know the suitability, the shamefulness, of the monk who gives reliance, from the monks. Therefore, one who has gone to a new place, even if told "Come, monk, take reliance," should examine the shamefulness of the reliance-giver for four or five days, and then take reliance. If, having heard from the monks that "the elder is shameful," he wishes to take it on the very day he arrives, but the elder says, "Wait a while, you will know by dwelling," and gives reliance after examining his conduct for a few days, that is proper. Normally, one who has gone to the place for taking reliance should take it on that very day; there is no allowance for even one day. If the teacher has no time in the first watch of the night, and not obtaining time, he lies down thinking, "I will take it at dawn," and does not even know that dawn has broken, there is no offense. i. If, however, without making a resolve of "I will take it," he sleeps, there is an offense of wrong-doing at dawn. Having gone to a place not previously visited, one who wishes to stay two or three days and then leave, should stay without a preceptor. But one who intends to stay for a week should take a preceptor. If the elder says, "What is the need of a preceptor for one staying a week?" he is granted an exemption from the time of the refusal. The story of the preceptor for the shameless is finished. The story of the preceptor for travelers, etc. 121. "Nissayakaraṇīyo" means a preceptor to be taken, "a preceptor is to be taken by me"; the meaning is it should be taken. "Nissayaṃ alabhamānena" means when there is no preceptor-giver among those traveling the same path with him, he does not obtain a preceptor. Not obtaining one in this way, he may travel many days without a preceptor. If he enters any dwelling where he has previously stayed, having taken a preceptor, he should take a preceptor even if staying for one night. If he rests on the way or seeks a caravan and stays for a few days, there is no offense. But during the rainy season, he must stay a fixed residence and take a preceptor. For one traveling by boat, even if the rainy season arrives and he does not obtain a preceptor, there is no offense. "Yāciyamānena" means when requested by that sick person, he should stay without a preceptor. If, even when told "ask me," the sick person does not ask due to pride, he should leave. "Phāsu hotī" means it is comfortable in terms of obtaining calm and insight. This exemption is not obtained by a stream-enterer, once-returner, non-returner, or Arahant; nor by one who has attained a strong concentration or insight; for foolish ordinary people who have abandoned their meditation subject, there is no discussion. But for one whose calm or insight is nascent, he obtains this exemption, and the invitation-gathering is also allowed for him. Therefore, even if this person has invited his teacher and he has left, he should make a resolve, "When a suitable preceptor-giver comes, I will stay under his preceptorship." Not until the Asalha full moon, is it permissible to stay without a preceptor. But if the teacher does not come in the month of Asalha, where a preceptor is obtained, one should go there. 122. "Even by clan name, one may announce" means: Having stated the clan name thus, for example, "He is a candidate for ordination of Mahakassapa," it is permitted to announce. 123. "Two announcements at once" means: Two announcements together, by one for one, by another for the other. This means it is permitted to ordain when two teachers, or one teacher, announce the kammavācā at the same moment. To make two or three announcements at once, and that by one preceptor: I permit to make two or three announcements for people together, in the same way as before. And this means I permit the act of announcing by one preceptor. Therefore, by one teacher, two or three should be announced. Or by two or three teachers, separately, one for each, thus two or three kammavācās should be made at one stroke. But if there are different teachers and different preceptors, (for example) Thera Tissa announces the pupil of Thera Sumana, and Thera Sumana announces the pupil of Thera Tissa, and they complete the quorum for each other, it is permissible. But if there are different preceptors, and there is one teacher, because it is prohibited "not indeed by different preceptors," it is not permissible. Indeed, this prohibition is with reference to this. The discourse on the matter of dependence for travelers, etc., is concluded. Discourse on the procedure for ordination 126. "First, the preceptor should be taken" means: Here, "upajjhā" (preceptor) is one who observes what is proper and improper; that preceptor should be taken by making him say, "Venerable sir, be my preceptor." "They become stiff" means they become stiff-bodied. "What has arisen" means what has arisen, come into being, or is present in your body; when asked in the midst of the Sangha, one should say "it exists," and so on. "Let him lift me up" means let him raise me. The discourse on the procedure for ordination is concluded. Discourse on the four dependencies, etc. 128. "Immediately" means immediately after ordination. Shadow. To be measured: whether one man's length or two men's length, the shadow is to be measured. The measure of the season is to be told: "rainy season, winter, summer" thus the measure of the season is to be told. Here, the season itself is the measure of the season. If the rainy season, etc., are incomplete, by how many days whichever season is incomplete for whom, having noted those days, that part of the day is to be told. Or else, "this is such and such a season, and it is complete or incomplete," thus the measure of the season is to be told. "Forenoon or afternoon," thus the part of the day is to be told. Recitation: having brought all this together, when asked, "What do you receive? What is your shadow? What is the measure of the season? What is the part of the day?" "I receive such and such – rainy season or winter or summer, this is my shadow, this is the measure of the season, this is the part of the day," thus you should say, thus it is to be told. 129. "Ohāya" means having discarded. "To give a second" means I allow to give a second (robe) to one going from the ordination hall to the monastery, and the meaning is to tell the four things not to be done. "Paṇḍupalāsa" means a yellow-colored leaf. "Bandhanā pavutta" means fallen from its stalk. "Abhabbo haritatthāya" means unable to become green again. "Puthusilā" means a great rock. 130. "No offense in association and dwelling together when unanimity is not obtained" means: as long as unanimity is not obtained for performing the act of suspension against him, until then, there is no offense in association with him and in dwelling together in matters like Uposatha and Pavāraṇā. The rest everywhere, according to what is stated in the Mahāvibhaṅga, is easily understood and clear. The discourse on the four resources, etc., is finished. Of the Samantapāsādikā, the commentary on the Vinaya, adorned with one hundred and seventy-two stories of the Mahākhandhaka, the explanation of the meaning is finished. The commentary on the Mahākhandhaka is finished. 2. The Uposatha Section The discourse on allowing assemblies, etc. 132. In the Uposatha Section – "aññatitthiya": here, "tittha" is called a doctrine; another doctrine. another sect; "another sect exists for them" thus they are "of another sect"; it is said that they are "of another doctrine from this." "Speaking the Dhamma" means they declare what is to be done and not to be done by them. "They obtain" means those people obtain. "Dumb pigs" means pigs with thick bodies. 135. "Or not fallen into, or having fallen into, risen up from" – here, the offense which a bhikkhu has either not fallen into, or having fallen into, has risen up from, this is to be understood as an offense called "non-existent." "What happens in intentional false speech?" means