English
The non-arrival of as many bhikkhus as are qualified for the act, the non-bringing of the consent of those worthy of consent, and the rejection of those present— these are the three faults of the assembly. That which is done by an assembly free from these, is called endowed with perfection of assembly. The word of the Blessed One, reckoned as the formal act of ordination, being the cause for performing the ordination act, is the proper ground. And as it was instructed by the Blessed One how it should be done, because it was done accordingly, suitable for that, as stated, complete, the motion and proclamation not stated in reverse order, is worthy of the ground. For if it is not done as it was said by the Blessed One how it should be done, it is not the cause for the ordination act, thus it is not worthy of the ground. Therefore it is said: "by that which is worthy of being a cause, worthy of the Teacher's teaching." By this, it should be understood that the perfection of motion and proclamation is stated. But by "by a united Sangha," the perfection of assembly is stated. By "by that which is unshakeable," by implication, it should be understood that the perfections of the object and boundary are stated. But in the Commentary, to show the characteristic of unshakeability summarized in one place, the meaning of "by that which is unshakeable" is given as: "by that which has attained unshakeability and non-rejection due to being endowed with the perfections of object, motion, proclamation, boundary, and assembly." But some say that concerning "worthy of the ground," the Teacher's teaching, such as "one whose hand is cut off should not be ordained" (Mahāvagga 119), is the ground. "By an act with a motion as the fourth," in this section, further... Having brought from the context that characteristic of action which is elaborated in all commentaries, wishing to show it in its original place, to show the purpose for its not being mentioned here and for its being mentioned there, he says, "standing in this place," and so on. Among the eight ordinations: the "Come, Bhikkhu" ordination, the refuge-taking ordination, the instruction-receiving ordination, the question-answering ordination— those ordained by these are incapable of transgressing precepts that are worldly offenses. And the ordination by accepting the weighty rules, the ordination by messenger, the eight-statement ordination— these three ordinations are permitted only for bhikkhunis. Therefore, it should be understood that one ordained by a four-part formal motion is meant here. For thus: the "Come, Bhikkhu" ordination is only for those in their last existence; the refuge-taking ordination is for the pure; the instruction-receiving and question-answering ordinations are for Mahākassapa and Sopāka; and they are not capable of committing worldly offenses like pārājika. And the acceptance of weighty rules and so on are permitted only for bhikkhunis. And this (case refers to) a bhikkhu. Therefore, it should be understood that here, one ordained by a four-part formal motion is meant. But regarding precepts that are offenses by designation, others, such as those ordained by the "Come, Bhikkhu" ordination, are included. For they too commit offenses by designation, such as sleeping together. If so, even regarding precepts that are offenses by designation, why is it said that "this bhikkhu is meant in this context" (referring to) one ordained by a four-part formal motion? Because it is capable of transgressing all precepts and is valid for all times. For the "Come, Bhikkhu" ordination and so on are not capable of transgressing all precepts and are not valid for all times. For thus, among the eight ordinations: the ordination by a four-part formal motion, the ordination by messenger, the eight-statement ordination— these three alone are permanent. The others existed only while the Buddha was alive. And for this reason, in the Bhikkhunī Vibhaṅga (Pāci. 658) it is said, "Therein, whichever bhikkhunī, by a unanimous Sangha of both (genders), by a four-part formal motion..." by an unshakeable, worthy act of ordination, this nun is intended in this context. Having included those ordained by a messenger ordination and by an eight-word ordination, a nun ordained by a *ñatticatuttha* act by both Sanghas is spoken of, not one ordained by the acceptance of the *garudhammas*, because that ordination is personal and not for all time. Indeed, the ordination by acceptance of the *garudhammas* was permitted only for Mahāpajāpatī, thus it is personal. Therefore, it should be understood that all training rules were laid down, taking only those ordained by the *ñatticatuttha* act, which is for all time and suitable for transgressing all training rules. If so, how is the inclusion of those ordained with "Come, monk!" etc., understood in the training rules concerning offenses by designation? Because they fall into them in meaning. For it is generally stated: "Two persons are incapable of committing an offense: Buddhas and Paccekabuddhas. Two persons are capable of committing an offense: monks and nuns." (Pari. 322). Therefore, even those ordained with "Come, monk!" etc., commit offenses by designation, such as cohabitation, unintentionally, unmindfully, without intention. This is the essence of their falling into them in meaning. Whatever is elaborated otherwise by anyone here, that should not be accepted as essential. By way of etymology means by way of explanation. By way of expression means by way of common usage. By an unarisen formal act means by an unarisen *ñatticatuttha* formal act. By way of quality means by the possession of various qualities such as virtue. And here, the explanation "one who breaks evil unwholesome states" should be understood as "bhikkhu". The commentary on the analysis of the term 'bhikkhu' is finished. Commentary on the analysis of the term 'training and livelihood'. To be trained means to be practiced. Supreme means excellent. Even when higher virtues etc. exist, there should also be virtues etc. Just as, taking a smaller umbrella or banner, a larger one is called "over-umbrella" or "over-banner", so too here "superior virtue"... one should be endowed with higher virtue for the sake of the foundation, and likewise, for the sake of the mind and wisdom that are not exalted, one should be endowed with higher mind and higher wisdom." Having reflected thus, desiring to explain virtue and so on in their true nature, he said, "Which among these is virtue?" and so on. The eight-membered virtue is included in the ten-membered virtues, so it is not taken separately, only "five-membered and ten-membered virtue" is stated. The Pātimokkha restraint virtue is the precept-virtue, which is twofold, by way of conduct and abstinence, and is included in the Vinaya Piṭaka. For it is called Pātimokkha because it protects the one who guards it, and releases, frees him from sufferings such as those of the lower realms. Restraint is saṃvara, non-transgression by body and speech. The Pātimokkha itself is restraint, Pātimokkha restraint. That itself, in the sense of being virtue, is Pātimokkha restraint virtue. Another method (Ud. A. 31; Itiv. A. 97) – Because of the strong nature of defilements, the ease of evil actions, and the difficulty of meritorious actions, one who is prone to falling into the lower realms many times is Pātī, the ordinary person. Or, because of impermanence, being thrown by the force of kamma into existences and non-existences, like a waterwheel, wandering without stability, one who is prone to going is Pātī, or, by way of death, one who is prone to the falling of existence in this and that group of beings is Pātī, the continuum of beings, or indeed, the mind itself. That which frees these Pātī from the suffering of saṃsāra is Pātimokkha. For a being is said to be liberated by the liberation of the mind. For it is said, "They are purified by the cleansing of the mind" (Saṃ. Ni. 3.100), and "the mind is liberated from the taints without clinging" (Mahāva. 28). Or else, that which falls, goes, proceeds in saṃsāra due to causes such as ignorance is Pātī. For it is said, "beings veiled by ignorance, bound by craving, wandering, transmigrating" (Saṃ. Ni. 2.124). Pātimokkha is that by which there is liberation for that Pātī being from the three defilements such as craving. Its compound formation should be understood like "Kaṇṭhekāḷa" (black-throated) and so on. Or else, that which causes to fall, causes to perish into sufferings is Pātī, the mind. For it is said, "The world is led by mind, the world is drawn by mind." The liberation from that which falls is by this, thus Pātimokkha. Or, by this one falls into suffering in the lower realms, and suffering in transmigration, thus Pāti, which is defilement of craving. For it is said, "Craving generates a person, a person accompanied by craving," and so on. Liberation from that Pāti, thus Pātimokkha. Alternatively, one falls into this, thus Pāti, the six internal and external sense bases. For it is said, "The world arises in six, in six it makes intimacy." Liberation from that Pāti, which consists of the six internal and external sense bases, thus Pātimokkha. Alternatively, Pāti is that which has a fall, a misfortune, which is transmigration. Liberation from that, thus Pātimokkha. Alternatively, the Bhagavā, the Lord of Dhamma, is called Pati because of his sovereignty over all worlds. Liberation is that by which one is freed. Liberation of the Lord, because it is proclaimed by him, thus Patimokkha, Patimokkha is indeed Pātimokkha. Or, because it is the root of all good qualities, and supreme in meaning, it is Pati, and it is Mokkha in the sense stated, thus Patimokkha, Patimokkha is indeed Pātimokkha. For it is said, "Pātimokkha is this, the face, the foremost," and so on. Alternatively, Pa- is an adverb of manner, Ati- is an adverb of extreme meaning.