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not from non-Dhamma, so it is said. Dhamma is discipline, not non-Dhamma, so it is said. Discipline of Dhammas, not of others, so it is said. Because of being the Dhamma-body, or because of being the master of Dhamma, the Blessed One is Dhamma. The discipline of that Dhamma, not of logicians, so it is said, thus "Dhamma and Discipline". Or by way of apposition, "Dhamma and Discipline" is like a blue lotus. "Dhamma and Vinaya", "Dhamma and Discipline" is like "fruits and non-fruits" (neuter), from the masculine designation, its gender is established. Or whose Dhamma is Vinaya, that "Dhamma and Discipline" is like a man with a white cloth. Or discipline endowed with Dhamma, "Dhamma and Discipline" is like a horse-chariot. The explanation should be understood in this and similar ways. 34. Regarding "having led to the boundary-mark", it was said for the purpose of announcing and performing the tonsure. Therefore, it is not proper to say: "In a monastery with monks, let someone else cut his hair." Regarding "having ordained", for the purpose of clarifying its meaning, it was said: "Having put on the saffron robes, come!" If the preceptor, without having performed the cutting of hair and beard, etc., gives the refuges for ordination, the ordination is not valid. Having recited the formal declaration and performed the higher ordination, the higher ordination is valid. From seeing the accomplishment of higher ordination for those who have not yet received robes, and from the absence of failure in the act, some say this is indeed reasonable. And here it is said – Having one's own mark The going forth of a householder, and also of one with a different mark; For one who has given up a former mark, some say, "these two are valid." For a bhikkhu, only a saffron robe given by his own hand or by his command is valid; one not given is not valid. This, however, is when saffron robes are available, not when they are unavailable, as that would be impossible—such is their intention. And thus, monks, one should be ordained and admitted to the Sangha. First... and so on... "I allow, monks, the going forth and admission to the Sangha by these three refuges." Here, it is seen that the intention is, "I allow the going forth and admission to the Sangha by these three refuges given in this sequence, and by these alone." For one who has previously adopted a mark, and even for a naked one, both may be valid; "Not for the other," is not our view, as it is consistent with all recitations. The teacher. Here, concerning "what is not given by the teacher is not valid," it is written, "they say that the going forth does not take root." In the ancient commentaries, it is written likewise. "Urādi" are places. "Saṃvutādi" are instruments. "It should be recited by making it end in a nasal sound, making it one connected utterance, without interruption during the giving. Even if given with a break, the break should be at the aforementioned place; elsewhere, it is not valid," it is written. If given ending in a nasal sound, and one slips and says "buddhaṃ saraṇaṃ gacchāmī" with a 'm' sound, it is valid because it has entered the field mixed with the 'm' sound, says Thera Upatissa. It is valid to say it mixed, but when reciting, one should not make a break at the nasal sound, says Thera Dhammasiri. "This applies to the kammavācā as well," it is said. Here, concerning "it is valid only with purity on both sides," the Mahāthera, due to reasons like fallen teeth, speaks in a non-square manner, and a clever novice standing nearby makes the candidate for ordination speak clearly. It is not valid if the Mahāthera makes him say what he himself has not said. If another bhikkhu recites the kammavācā, it is valid. For the Sangha performs the act, not an individual. This is not to be rejected by the general rule of kammavācā operating in different boundaries. If the Thera has spoken squarely, but the candidate for ordination is unable to speak... If the novice, not speaking, himself speaks and makes another speak, there is purity on both sides, because what was said by the elder is indeed said. Going for refuge to the Buddha, one goes for refuge to the unique qualities of the Buddha; going for refuge to the Dhamma, one goes for refuge to Nibbāna; going for refuge to the Saṅgha, one goes for refuge to the training-dhammas and the non-training-dhammas. Thus, the explanation should be made by way of taking what is not yet taken. Otherwise, there is the fault of confusion of the three refuges. "All is allowable or not allowable for him" refers to touching and not touching, etc., apart from the ten training rules. According to the saying "He should be trained in the rules of conduct," the conduct-virtue, such as the Sekhiya rules and duties towards the preceptor, should be fulfilled by him. It indicates that in that regard, by not performing what should be performed, or by performing what should be avoided, he becomes worthy of punishment. The commentary on the story of going forth is finished. Commentary on the Second Māra Story 35. According to the saying "for that reason," in the Pāli, "yonisomanasikārāsammappadhānā" should be understood as an ablative case in the sense of cause. The commentary on the Second Māra Story is finished. Commentary on the Uruvelā Miracle Story 37-8. "We shall dwell" – "You and I shall dwell" – this was said, it seems, with kind words to win him over. "With fire, fire" means with power, power. Or, with the element of fire, the element of fire. "Of the two who were shining" – this is a genitive case in the sense of disrespect, or in the sense of locative absolute. Only the fire-house was ablaze, not any living being dwelling there. Indeed, the domain of psychic power is inconceivable. But why did the Blessed One not resolve that the fire-house also not be ablaze? Because of the possibility of not causing excessive astonishment due to the absence of suffering for himself. Why did he destroy that which belonged to another, and was a great accumulation of resources? Because of the intention to make it as it was before again, by means of psychic power. "Pariyādinno" means brought to an end. "With fire, fire" means with power, power. The other meaning is not possible due to the smallness of the fire-house. This meaning is very much in agreement with "not enduring the disparagement." Indeed, disparagement of psychic power is called "makkha" there. "With a leaf" – the ancients also say "with a lotus leaf." That was their opinion, that the Blessed One stood in the lotus grove, and was there. 39. "Given" means "approved." Fearless, without fear. Why? Because he had overcome fear by the path. "With a good mind" means a mind composed of beautiful thoughts. Or just "Sumana," it is written. "Like fire" means like fire. "Skilled in elements" means skilled in the fire element. "If separated" is also a prefix due to its grammatical nature. Skilled in the attainments of the fire element, this is the meaning. "They looked up" means they looked up. "Surrounded" is also written. "Thus speaking," this is the meaning. "Destroyed" means "ceased," the intention here is that they become black. Without doing even a little activity, they remain in accordance with cessation. And to show that the flames are of many colors, he said "blue, then red," and so on. 40. "In the four directions" means in the four directions. 44. "A rag-robe arose" means it arose by way of acquisition for one who was seeking. And that seeking was for the purpose of showing various wonders. "That is this" means this (feminine). "Those are these" means these three. Taking two together, he speaks. "I come" means "I come." "This" means "of this." "As we" means "because we." 50-51. "Water-carrier" means a flood of water. "Water-current," say the ancients. "By which you" was said with reference to the preliminary insight practice. "For a long time" means from a long time ago, from the taming of the nāga onwards, for a long time. "Long-reckoned," they also say. In "mixed hair" and so on, because they were tied separately and put in without being mixed, only hair and so on are "mixed hair," say the ancients. In "basket and bundle," here "khārī" is called the ascetic's requisites. "He sent to the ascetics" means he sent two or three ascetics. "Sixteen and a half thousand miracles," it is said. 54. Because they were familiar with fire sacrifice, the Blessed One spoke to them the Discourse on Burning (Saṃ. Ni. 4.28). There, some things, the eye and so on, are burning by way of object, by the fire of lust; some by way of conjunction, by eye-contact as condition, feeling and so on; some by way of being overwhelmed, the eye and so on. Thus by birth, etc., some by way of cause, the same by sorrow, etc. In this, the burning should be understood as appropriate. Although here only the characteristic of suffering is evident, it should be understood that the other two characteristics were also seen by them in accordance with that, because the aspect of suffering illuminates the other aspects. And because they were intent on the craving for peaceful happiness, it should be understood that the teaching was made with the characteristic of suffering as its precursor. The description of the Uruvela miracle story is finished. The description of the meeting with Bimbisāra story 55-7. Women who are objects of desire are desirable women. The second and so on are comforters. Because, even before the Blessed One arose, the clamor of the Buddha first arose in the world for a thousand years. And Brahmās, having created the form of Brahmins, inserted about three thousand [verses of] Buddha-related texts into the Vedas and recited them. And from the birth of the Blessed One, Buddha-stories were produced by Brahmins skilled in marks, and spread throughout the world. Therefore, they are fitting, not otherwise. By the verses beginning "Bimbisāra saw him, standing in the palace,"