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There, "My liberation is unshakeable" means the fruit of arahantship; its unshakeability should be understood from its cause, the path, and from its object. "In this exposition" means in the prose discourse. "Being spoken" means being recited. "The Eye of Dhamma" here intends the stream-entry path, because it performs the function of an eye regarding the four noble truths. "Whatever" and so on is said to show its occurrence as non-delusion by way of function, even when its object is Nibbāna. 17. "The Wheel of Dhamma" means the Dhamma of penetrative knowledge and the Dhamma of teaching knowledge; being a wheel by way of setting them in motion, it is the Wheel of Dhamma. "Light" means the light that arose by the power of omniscient knowledge, originating from mind and season, pervading and standing in the ten-thousand-world-system. 18. "The noble truth-Dhamma has been seen by him" – thus "one who has seen the Dhamma." This method applies to the rest as well. "Not dependent on others" means having attained it by one's own direct experience, one does not rely on others; it does not proceed here by the faith of another. "Come, monk!" means as soon as this much is said, both renunciation and full ordination are accomplished. Therefore, they say, the delimitation is shown there by the word "thus." Some, however, say that full ordination is accomplished only at the end of the statement "for the complete ending of suffering." And in the commentary, "by the word of the Blessed One, 'Come, monk!'" – this refers to the statement characterized by the word "Come, monk!" and is said by way of the phrase "the 'Come, monk!' statement" etc., as in the section on false speech, etc. And this is in the commentary to the first Pārājika: "For the Blessed One... (etc.)... 'Come, monk, lead the holy life for the complete ending of suffering.'" (Pārā. Aṭṭha. 1.45) (Explanation of the section on the monk's requisites) is consistent with this statement. For whatever is stated by the Blessed One as a rule, all of that is a constituent. For this is said to be complete for those in training and ordinary individuals, but for those beyond training, it should be understood as "lead the holy life" as the conclusion, due to the perfection of the three trainings. It is a perfection that is superior and excellent, surpassing worldly attainments, hence it is called upasampadā (full ordination). 19-21. "Nīhārabhatta" means food given by monks after bringing it out from the village. "Kallaṃ nūti" means is it proper? "Etaṃ mama" and so on, are in order, a showing of the grasp of craving, conceit, and wrong view. 22-23. "Tasmātihā" - here "tihā" is merely a particle, the meaning is "tasmā" (therefore). "Nibbindati" means he is disgusted, by means of insight leading to emergence. "Virajjati" means he is not attached, by means of the four paths. "Vimuccati" means he is liberated, by means of the fruits. "Vimuttasmiṃ" and so on, is the knowledge and vision of review. "Brahmacariyaṃ" is the holy life of the path. "Karaṇīyaṃ" is the sixteenfold task to be done individually in the four Noble Truths by the four paths, by way of full understanding and so on. "Nāparaṃ itthattāyā" means for this state, for the state of the sixteen tasks, or for the destruction of defilements, "there is no further task of developing the path for me" - thus he knows. Or, "itthattāyā" means "from this state," from the present continuum of aggregates, "no further continuum of aggregates will exist for me" - this is the meaning. Explanation of the Story of Renunciation 15. "Āḷambaraṃ" means a drum. "Vikesikaṃ" means disheveled hair. "Vikkheḷikaṃ" means slobbering saliva. "Susānaṃ maññeti" means "he thought his own retinue was like a charnel ground" - this is the connection. "Udānaṃ udānesīti" means he uttered a statement born of a sense of urgency. "Upassaṭṭhaṃ" means mixed with suffering, meaning "all beings born into a body are afflicted with suffering." 26. "Idaṃ kho yasā" - the Blessed One said this referring to Nibbāna. "Anupubbiṃ kathaṃ" means a gradual discourse. "Ādīnavaṃ" means danger. "Okāraṃ" means lowliness, because it is frequented by low people. "Saṃkilesaṃ" means the defilement of beings by those things, or it means "objects of defilement." allacitta means healthy mind. That which elevates and lifts oneself, that is self-exaltation, a declaration of truth. Its nature is shown by "suffering," and so on. 27. "Horse-messengers" means messengers riding horses. "Power-formations" means acts of psychic power. "Formed" means made. 28. "As seen" means for one who reviews the four noble truths, seen by the first path, with the other three paths, that is, for one who sees. In "the life of our mother," "no" is merely a particle, the meaning is "the life of the mother." Because of Yasa's destruction of defilements, the Blessed One conferred ordination with just this much: "Come, monk, well-proclaimed is the Dhamma, practice the holy life." For those whose defilements are destroyed, ordination was allowed with just this much, because suffering had already been exhausted. "Practice the holy life" is said with reference to the fulfillment of the precepts, which is called the holy life of the Dispensation, not the holy life of the path. 30. "Of chief and sub-chief families" means of those families which have chiefs and sub-chiefs coming in succession, of those chief and sub-chief families. "Inferior" means base. 32-33. "Let not two go by one" means let not two monks go by one path. "Māra" means one who kills pure beings or virtues. "Evil one" means one engaged in evil. "From all snares" means from all snares of defilements. "Those that are divine and those that are human" means those snares of defilements that are associated with divine sense-pleasures and human sense-pleasures, from all of them. "You are the Buddha" refers to the acceptance of honor made by gods and humans. "One who moves in the sky" means one who binds even those with five supernormal powers who move in the sky, it is the snare of lust. Māra, however, thinks the snare itself moves in the sky. "Mental" means associated with the mind. "He knows me" means he, thinking "perhaps that great powerful other deity will turn back, being afraid," said it, and when it was said "you are defeated, O Ender," he, dejected, fled, thinking "he knows me." 34. "A thought arose" means because even for those lacking the requisite conditions for the "come, monk" state, the desire to go forth arose. will be able to ordain. And the Buddhas do not ordain them. Therefore, it should be understood that he thus reflected, showing the ordination procedure even for them. But those endowed with supporting conditions, having approached the Blessed One, are ordained simply by the "Come, monk" formula. This relates to "those who are rejected individuals." Here, regarding "should be ordained by oneself," from the saying "having shaved off hair and beard," etc., ordination means cutting hair, donning saffron robes, and giving the refuges. Of these, the last two must be done by monks, or caused to be done. "Ordain him!" this is said referring to all three. "Having led to a separate boundary" is for avoiding the announcement of the shaving ritual. For without informing the monks, it is not proper even to command another, "Cut his hair," within the same boundary. "Having ordained" is said referring only to the cutting of hair, etc., because "having donned saffron robes" is stated separately. "He is not allowed to ordain" is said referring to the giving of the refuges. Even a refuge given by one not fully ordained, by the command of a monk, is not valid. "Renowned" means endowed with a retinue. "The state of being lifeless and without essence" includes the method beginning with "Hair, in this body, is a distinct part, unconscious, indeterminate, empty, without essence, stiff, the earth element," etc. All should be taken according to the method found in the Visuddhimagga (Visuddhi. 1.311). "Formerly" means in the appearances of past Buddhas. "One whose formations are crushed" is said by way of insight. "One whose development is developed" is also by way of tranquility. Here, regarding "the saffron robes three times... etc.... should be made to receive," saying either "taking this saffron robe for the sake of liberation from all suffering," or "giving that saffron robe," he makes one receive the robe preceded by a request, thus: "Ordain me, venerable sir, out of compassion." "And also," etc., is the showing of the procedure to be done after making one receive (the robe) three times. "And also" means "and furthermore." But some say, "'And also' is said to show a different kind of ordination without making one receive the robe, and 'and also' means 'or else'." It shows that ordination is not suitable with the thought, "What is not given is not proper." "Having caused him to bow down at the feet" means having caused him to bow down towards the feet. For even one who bows down from afar is said to bow down at the feet. Here, "by the preceptor" means the one from whom one receives the preceptor. The one who is made a teacher and sent forth for training in the rules of conduct is the teacher. If the preceptor himself teaches everything and does not send him to another, then the preceptor is also his teacher, just as at the time of ordination, the preceptor himself, reciting the kammavācā, is also the kammavācā teacher. He says that there should be no interruption during the giving, making it continuous, by "of one connection." "To be trained in the rules of conduct" shows that novices should practice the sekhiya vows, the khandhaka vows, and other precepts concerning worldly offenses such as the emission of semen. One who does not practice them is shameless and deserves punishment. The explanation of the Ordination Story is finished. The Explanation of the Second Māra Story 35.