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mindfulness of the body accompanied by pleasure by way of the first jhāna. And this threefold instruction, for the elder, this itself was both his going forth and his full ordination. The rūpāvacara jhāna with a kasiṇa as its object is called rūpasaññā (perception of form). Here, jhāna is spoken of by way of the head of perception, and that same jhāna, because its object is the counterpart of a bloated corpse, is called "perception of a bloated corpse." The novice Sopāka, being asked by the Blessed One, said, "These two are one in meaning by way of being rūpāvacara, only the expression is different." 'With a mind aroused' means with a mind pleased/satisfied. The full ordination, such as the acceptance of the weighty rules, will become manifest by itself in detail later. 'Good ordinary people and so forth' means here, one generates because many various kinds of wrong views of individuality and so forth are not yet destroyed, or one is generated by them, thus an ordinary person (puthujjana). And he is good and he is an ordinary person, thus a good ordinary person. He is the beginning of those like stream-enterers, thus good ordinary people and so forth. And here, by the taking of 'good', the 'blind ordinary person' is excluded. Indeed, ordinary people are of two kinds: a blind ordinary person and a good ordinary person. For it has been said – "Two kinds of ordinary people are spoken of, by the Buddha, the Kinsman of the Sun; one is a blind ordinary person, the other is a good ordinary person." 'With noble wisdom, with noble liberation' should be connected. In 'by virtue' and so forth, virtue means the fourfold purity of virtue. 'Concentration' means the eight attainments that are the basis for insight. 'Wisdom' means mundane and supramundane knowledge. 'Liberation' means the liberation of the noble fruit. 'Knowledge and vision of liberation' means nineteenfold. knowledge of reviewing. And here, the application should be understood according to what is possible. For the virtuous ordinary person, only three, beginning with virtue, are possible; but for the Noble Ones, all, beginning with virtue, are possible. And it is said that "essential monk" refers to the virtuous ordinary person and so on, as it states, "by these very essentials of virtue, etc." Or, in the ultimate sense, only one whose defilements are destroyed is called an essential monk, as it states, "or by being free from the dross of defilements, etc." And even the virtuous ordinary person who fully practices the progressive path, is endowed with virtue, guards the doors of the senses, is moderate in eating, devoted to wakefulness, and devoted to the development of the qualities conducive to enlightenment during the first and last watches of the night, living with the thought, "Today or tomorrow I shall attain some fruit of recluseship," he too is called a "learner" (sekha) because he is learning, as it states, "together with the virtuous ordinary person." The seven Noble Ones are the four who are on the path and the three who are on the lower fruits; these are the seven Noble Ones. The three trainings are the three trainings beginning with higher virtue. Or, one born in the trainings is a learner. For a Noble person, being born by a Noble birth, is born in the trainings, not in a womb. Or, one whose nature is to learn is a learner. Or, in a discourse based on individuals, the unique qualities of the three paths and fruits, which belong to the learner, are spoken of by the term "learner." And "non-learner" (asekha) is a refutation where there is a doubt about being a learner; thus, the non-attainment of the state of a non-learner in worldly Nibbānas should be understood. For the trainings, reckoned as virtue, concentration, and wisdom, are pure, being freed from their opposing defilements, and because they do not even become objects for defilements, it is proper to call them "trainings." They are found in all eight paths and fruits. Therefore, just as those endowed with the four paths and the three lower fruits are born in these trainings, so too is one endowed with the fruit of arahantship born in them. If an Arahant, being endowed with them, were a learner like the others, and if it were to be said that "he whose virtue is training is a learner," then to refute that, the refutation of the aforementioned state of a learner, "non-learner," is made. Ara- The trainings that proceed from the fruits of Arahantship, because their training duties are completed, do not perform training duties. They proceed merely as the fruits of training. Therefore, they are not worthy of the term 'training'. Nor is one endowed with them worthy of the term 'learner'. Nor is he one who is accustomed to training. Nor is he worthy of being called 'born in trainings'. But the trainings in the lower fruits, because they are the support for the path of Once-returner, insight, and so on, perform training duties. Thus, they are worthy of the term 'training'. And those endowed with them are worthy of the term 'learner'. They are accustomed to training. And they are worthy of being called 'born in trainings'. "They train, therefore they are learners" because it shows those whose trainings are not yet completed. "He does not train, therefore he is a non-learner" by this, one whose trainings are completed is shown. He said that he is not devoid of training: "Having transcended the qualities of a learner... an Arahant is called a non-learner." Or is one whose training has reached growth a non-learner? In this sense, does any noble one who abides in the qualities of a learner attain the state of a non-learner? And the qualities of the Arahant path have reached growth, having made them learners in the aforementioned senses, does one endowed with them, who is on the highest path, attain the state of a non-learner? No, because that designation applies to those similar to them. Indeed, the Arahant fruit is not different from the Arahant path, except for the performance of the duty of full understanding and its being a result. Therefore, it can be said that those very learners have attained the state of the highest fruit-qualities. And the happiness of result is more tranquil and more excellent than the happiness of wholesome deeds, and those qualities have reached growth, therefore, one endowed with them is called a non-learner. "By the very last method" means by the very last division. Because the ordination act is the subject, it is said "requiring a group of five". A group of five is a 'pañcavagga', or a group endowed with the measure of five is a 'pañcavagga'. The act to be done by it is 'pañcavaggakaraṇīya'. "As many bhikkhus as there are" means as many bhikkhus. "Fit for the act" means worthy of the act, not having fallen into a pārājika offense, and not suspended. Because the ordination act requires a group of five, only five bhikkhus are fit for the act. These are successful by action; others are worthy of consent. Here, regarding "by the fourth motion," although the motion is mentioned first of all, yet because there is no difference in meaning and expression among the three announcements, considering the motion, which is distinct in meaning and expression, as the fourth of them, it is called "motion-fourth." In the commentary, in accordance with the expression, it is said: "with three announcements and one motion." But in the order of the actual procedure, it should be said: "with one motion and three announcements." Here, regarding "being endowed with the completeness of the object, motion, announcement, boundary, and assembly," "object" means the person seeking ordination. He should be understood as excluding one under twenty years of age, one who has previously committed the ultimate offense, and the eleven incapable persons such as eunuchs. Indeed, the thirteen persons, such as those under twenty years of age, are not fit objects for ordination. But when there is another person seeking ordination, excluding these, the act of ordination is called "endowed with the completeness of the object." Non-mentioning of the object, the Sangha, the person, and the motion, and placing the motion afterwards— these are the five faults of the motion. Therein, not mentioning the ordinand as "this person of such-and-such a name" is called non-mentioning of the object. Here, regarding "May the Sangha, sirs, listen to me," saying "May you, sirs, listen to me" and not saying "Sangha" is called non-mentioning of the Sangha. Not mentioning the preceptor as "the ordinand of such-and-such a name" is called non-mentioning of the person. Not reciting the motion at all is called non-mentioning of the motion. Having first completed the formal declaration, saying "this is the motion" and then "it is agreeable to the Sangha" and thus mentioning the motion is called placing the motion afterwards. Thus, a motion endowed with freedom from these faults is called "endowed with the completeness of the motion." Non-mentioning of the object, the Sangha, and the person, omitting the announcement, and announcing at the wrong time— these are the five faults of the announcement. Therein, the non-mentioning of the object and so forth are just like those mentioned for the motion. But in the three announcements, wherever these (faults occur)... Non-inclusion, just non-inclusion. But completely, without reciting the formal act, just reciting the motion four times. Or else, within the formal act, the non-pronunciation or mispronunciation of a letter or a word, is called an omission in the proclamation. At an unsuitable time for proclamation, having not established the first motion, making the proclamation, is called a proclamation at the wrong time. Thus, a proclamation free from these faults, is called endowed with perfection of proclamation. But that which is done in a boundary that has overcome the characteristic of a defective boundary, is called endowed with perfection of boundary.