English
“Friend, pay close attention, establish mindfulness,” and teach him the meditation on the five parts of the body. it should be told. And by explaining, making clear the impure, disgusting, repulsive nature, or the lifeless, soulless nature, in terms of color, shape, smell, abode, and location, it should be explained. If indeed he has previously crushed defilements, has cultivated development, like a ripe boil awaiting a thorn prick, or a mature lotus awaiting the sunrise, then, as soon as the meditation object is applied to the mind, his knowledge arises, crushing the mountain of defilements like a thunderbolt on a mountain, and he attains Arahantship at the razor's edge. Indeed, all those who have attained Arahantship at the razor's edge, all of them received such a hearing, relying on the method given by a noble friend, a teacher, not without relying. Therefore, such a talk should be given to him from the very beginning. But when the hair has been removed, having rubbed the head and body with turmeric powder or scented powder, and removed the lay scent, the saffron robes should be received three times, or two times, or once. Then, even without giving them into his hands, if the teacher or preceptor himself clothes him, it is permissible. Even if he instructs another young monk, or a novice, or a lay follower, saying, "Friend, take these saffron robes and clothe him," or if he instructs the person himself, "Take these and clothe yourself," all is permissible. Everything is considered given by that monk. But if he wears a lower robe or an upper robe without instruction, that should be removed and given again. Indeed, only a saffron robe given by a monk with his own hand or by his instruction is permissible; what is not given is not permissible, even if it belongs to the person himself. How much more so if it's from the preceptor's root! This is the decision regarding "first having removed the hair and beard, having clothed him in saffron robes, and having made him wear the upper robe over one shoulder." "Having made him bow at the feet of the monks" means: having made him bow at the feet of the monks who are assembled there. Then, for the purpose of taking refuge, having made him sit squatting, having made him raise his hands in añjali, it should be said: "Say thus..." He should say: "What I say, that you should say." Then by his preceptor or by his teacher, in the manner beginning "I go to the Buddha for refuge," the refuges should be given in the order stated, not in reverse order. For if even one word or one letter is given in reverse order, or if "I go to the Buddha for refuge" is given three times, and then each of the others is given three times, the refuges are not given. But having rejected this refuge-taking ordination, the permitted ordination is valid with purity on one side. But the novice's going forth is valid only with purity on both sides, not with purity on one side. Therefore, for ordination, if the teacher, avoiding both the defect of the motion and the defect of the formal declaration, performs the act, it is well done. But for going forth, these three refuges, of the consonants like 'bu' and 'dha', without losing the perfection of their place and manner of articulation, must be spoken by both the teacher and the pupil. If the teacher can speak, but the pupil cannot; or if the pupil can, but the teacher cannot; or if both cannot, it is not valid. But if both can, it is valid. And when giving these, "Buddhaṃ saraṇaṃ gacchāmī" should be given as one connected phrase ending in a nasal, or it should be given by separating it, ending in 'm'. In the Andhaka Commentary, having announced the name, it is said: "Venerable sir, I, Buddharakkhita, for as long as life lasts, go to the Buddha for refuge." That is not found in any commentary, nor is it stated in the Pāli text. It is merely their preference, therefore it should not be adopted. For the refuge is not invalidated for one who does not speak thus. "I allow, O monks, by these three refuges, the going forth and the full ordination." This means: by these, beginning "I go to the Buddha for refuge," thus three times, spoken with purity on both sides, by the three refuges, I allow both the going forth and the full ordination. There, since the full ordination was later rejected... Ah, therefore it does not now grow by mere refuge. But since the going forth was already permitted by the Blessed One, saying: "I permit, monks, the going forth as a novice by these three refuges," therefore it now grows by mere refuge. By this much, indeed, he is established in the state of a novice. If, however, he is intelligent and of a wise nature, then the precepts should be taught to him in that very place. How? As they were taught by the Blessed One. For it has been said: "I permit, monks, ten precepts for novices, and by these the novices should train. Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from unchastity, abstinence from false speech, abstinence from distilled and fermented intoxicants which are a basis for heedlessness, abstinence from eating at the wrong time, abstinence from dancing, singing, music, and unseemly shows, abstinence from wearing garlands, perfumes, and anointing with ointments, and from adornment and beautification, abstinence from high and luxurious beds, abstinence from accepting gold and silver." In the Andhakaṭṭhakathā, however, it is said that the giving of precepts is like the giving of refuge, saying: "Venerable sir, I, of such and such a name, for life undertake the precept of abstinence from the destruction of life." But this is not found in the Pāli or in the commentaries. Therefore, they should be taught according to the Pāli itself. For the going forth is accomplished by the taking of refuges, but the precepts are to be known merely for the completion of training. Therefore, for one who is unable to learn them in the manner presented in the Pāli, it is permissible to explain them in any language whatsoever, even for the sake of the meaning. But until he knows the precepts he is to train in, and is not skilled in wearing the outer robe, bowl, and robes, in sitting, and in the procedure for drinks and food, and so on, he should not be sent to the refectory, or the place for distributing tickets, or any other such place. He should be kept as a close attendant, and cared for like a young child. All that is allowable and unallowable should be explained to him, and the proper conduct in wearing the lower and upper robes, and so on. He should be trained in the dangers. Therefore, by avoiding afar the ten grounds for expulsion mentioned later, such as "Monks, I allow a novice endowed with ten factors to be expelled" (Mahāva. 108), and by fulfilling the proper conduct, he should train well in the ten kinds of virtue. The Discourse on Ordination is finished. The Second Discourse on Māra 35. "Mayhaṃ kho, bhikkhave" means "by me, indeed." Or, it means "by that reason, which is my wise attention." Again, in "anuppattā," the case ending should be changed to "mayā." The Second Discourse on Māra is finished. The Discourse on the Bhaddavaggiyas 36. "Bhaddavaggiya" means those princes were good in form and mind, and they wandered in groups, therefore they are called "Bhaddavaggiyas." In "tena hi vo," "vo" is merely a particle. "The Eye of Dhamma arose" means for some the path of stream-entry, for some the path of once-returning, for some the path of non-returning arose. Indeed, all three of these paths are called "the Eye of Dhamma." They, it is said, were thirty rogues in the Tuṇḍila Jātaka, then having heard Tuṇḍila's advice, they observed the five precepts; this was their past kamma. The Discourse on the Bhaddavaggiyas is finished. The Discourse on the Uruvelā Miracles 37. "Pamukha" means a leader. "Pāmokkha" means supreme, with purified wisdom. 38. "Anupahacca" means without destroying. "Tejasā tejaṃ" means by one's own power, the power of the nāga. "Pariyādiyeyya" means I would overcome, or I would destroy. "Makkha" means anger. "Natveva ca kho arahā yathā ahaṃ" means he speaks, thinking of himself as "I am an Arahant," as if saying "I am an Arahant." 39. The verses beginning "The Blessed One in Nerañjarā" were inserted later. 44-9. "Vissajjeyya" means to spread out and place for drying. "Oṇatoti" means "he extends his hand," as if saying "Venerable sir, bring your hand." "Uyyojetvā" means having dismissed. "Mandāmukhiyo" refers to fire-receptacles. 51. "Cirapaṭikā" means from a long time ago. 52. In "kesamissaṃ" and so on, "kesamissaṃ" is just hair. This n Iron is everywhere. Porters go, a burden of salt. The story of the Uruvela miracles is finished. The story of the meeting with Bimbisāra 55. "Laṭṭhivana" means a palm grove. "Suppatiṭṭha Cetiya" means a certain banyan tree; that, they say, is its name. "By twelve nahutas" – here, one nahuta is ten thousand. "Ajjhabhāsī" means he spoke to cut off their doubts. "Kisakovadāno" means, being an instructor and advisor to the ascetics who gained the name "kisako" (emaciated) due to their emaciated bodies from ascetic practices. Or, it means, being himself an emaciated ascetic and a speaker, advising and instructing others. "How was it abandoned?" means for what reason was it abandoned. This is what was said: "You, being yourself the instructing teacher of the fire-worshipping ascetics dwelling in Uruvela, what did you see that you abandoned it? I ask you this matter: for what reason was your fire-sacrifice abandoned?" The meaning of the second verse is this: these sensual pleasures, such as forms, and women, and sacrifices, they praise. But I, knowing all these kinds of sensual pleasures, such as forms, to be defilements among the aggregates and attachments, and since these sacrifices, such as offerings and oblations, are indeed called defilements, therefore, I did not delight in offerings or oblations;