English
Here, even if the day for entering the Rains-residence is for one who is expecting, “Such and such a thera will come here, will come here.” Let it be so. Without entering the Rains-residence in the place where one dwells, one must go to where reliance is obtained, even if it is far, and enter the Rains-residence for the latter period. 122. By clan name also: This means, without saying the name such as “the ordination candidate of venerable Pippali,” but by clan name. Thus, it is established that when asked, “What is your preceptor’s name?” one should say, by clan name, “Venerable Kassapa.” Therefore, if any other name of his is well-known, or if a name has been assigned for easy grasp at that moment, all of that should be taken into account for the announcement. Just as for the preceptor, so too for the ordination candidate, it is proper to make the announcement by clan name and so on, and by the name for that moment. At that very moment, those who assign a name such as “this is Tissa” or “Nāga” should do so before the formal announcement of the instructor. Even having done so, at the time of asking about the obstructive conditions, one should make known, “What is your name? Venerable sir, my name is Nāga. What is your preceptor’s name? Venerable sir, my preceptor’s name is Tissa,” and so on, so that in the minds of both, the perception arises, “This is my name.” However, if at that moment one states the ordinary name, and afterwards announces with an unfamiliar name like Tissa, it is not proper. And there, even if the preceptor’s name is not taken, and the person is referred to by any name, such as “the ordination candidate of Tissa,” the act is well-done. Just like the ordination act of those without a preceptor, or similar, even in the absence of a preceptor, or in his unsuitability, the act is accomplished when the person is referred to in the kammavācā. However, for the ordination candidate, if the announcement is made with a name other than his own proper name, the act is corrupted, and he remains unordained. The person whose name is taken, standing there, is like another unordained person. because there is no idleness there, and because this name is not mentioned for announcement. Therefore, one who wishes to announce the candidate for ordination by changing his natural name and gradually using a name like Nāga, should first inform him, saying, “You are Nāga,” and so on. And at the time of questioning about the obstructive dhammas for the instruction, it should be made clear to both him and the Sangha, and then announced by a name like Nāga. One person may have many names; it is permissible to take one of them. However, the name taken by the candidate for ordination and his preceptor in one place, that very name should be used in the motion and in all announcements. For if a name different from the one taken is used, the wording becomes different, and the act fails. Only a motion and an announcement that are identical in meaning and wording are valid. As for the preceptor's name, it is also announced by adding the term "venerable" before it everywhere, such as "of the venerable Tissa." Even if it is not added, there is no fault. Although in the Pāli text, the word "venerable" is stated after the name, as in "of the venerable so-and-so," yet, since the use of the term "venerable" before the name is seen in phrases like "the venerable Sāriputta is skilled in meaning," its use before the name is more appropriate. And even if it is used in one place and not in another, or used before in one place and after in another, it is not considered a failure of the announcement, because the name itself is not omitted. For this reason, they say that even in the Pāli text, it is used in one place as "of the venerable so-and-so," but in phrases like "by the preceptor so-and-so," the word "venerable" is not used. And although it is so, it should be understood that it is more commendable to make the announcement by using it in the same way in all places, or by not using it at all. The explanation of the story of the requisites for a traveler and so on is finished. The explanation of the story of two candidates for ordination and so on. 123. "Ekānussāvanā" means those for whom the announcement is made together at the same moment. These are the candidates for ordination. To make these "ekānussāvane." Therefore, it is said: 'To make one announcement' this is one word to be seen as having a dropped ending. By one, or by two, at the same moment, by one and the same formal motion, the announcement by one teacher, this is the meaning. "This Buddharakkhita and this Dhammarakkhita are candidates for ordination of the venerable Saṅgharakkhita," in this manner, the method of announcement for two at the same moment by one teacher should be understood. In this same manner, the announcement for three at the same moment by one teacher should be understood. In the former manner, to make one announcement together, meaning, "by one for one, by another for the other," as stated previously, for two by two, or for three by three teachers, or by one teacher, to make the announcement for all three together, this is the meaning, and that, indeed, by one preceptor. "But not by different preceptors," this is a prohibitive statement, meaning it is not proper for one teacher with two or three preceptors to make one announcement for two or three ordination candidates at the same moment with one announcement. But it does not say it is not proper for different teachers with different preceptors to make one announcement for three, as it says, "If, however, there are different teachers, different preceptors... it is proper." And what is said here about preceptors making announcements for each other's pupils, such as "Elder Tissa for Elder Sumana's pupil, Elder Sumana for Elder Tissa's pupil," that is merely an illustration. Therefore, if Elder Tissa announces for Elder Sumana's pupil, and Elder Sumana announces for Elder Nanda's pupil, and they are each other's quorum members, it is indeed proper. If, however, the preceptor himself announces for his own pupil, there is nothing to be said about that; the act is well done. Even for one without a preceptor, if announced by anyone, ordination occurs; how much more so for one with a preceptor, if the announcement is made by the preceptor himself. Therefore, to show the improper side, "if..." He says, "e panā" and so on. The description of the story of the two candidates for ordination and so on is finished. Description of the Ordination Procedure 126. "Upajjhāti" means "upajjhā," which is a word ending in "ā" and is synonymous with "upajjhāya." It shows that it is the word "upajjhā." Or, the word "upajjhāya" itself, by dropping the "ya" in the locative and instrumental cases, is thus stated as "upajjhā." It should be understood that the word "upajjhā" is not used in instrumental cases and so on. In Pāli, "one should ordain oneself by oneself" means that the act of ordaining should be done by oneself, who is both the agent and the instrument, towards oneself, who is the object. Or, "attananti" is a locative case for "oneself," meaning "one should ordain oneself by oneself." And not only here, but also elsewhere, in the thirteen kinds of resolutions and so on, by this same characteristic, one should ordain oneself by oneself. Moreover, since one is the object of the action oneself, a group of four or more should be desired everywhere, excluding oneself. "Saccakālo" means the time when truth is desired, abandoning the deception of "I will conceal." "Bhūtakālo" means the time when, even without deception, the existence of things like humanity must necessarily be desired, otherwise there would be an obstacle like the arising of karma. "Maṅkū" means downcast. "Uddharatū" means to establish in ordination from the state of not being ordained. For skill in the meaning of all ritual recitations, the meaning of the ordination ritual recitation here should be understood thus: "Suṇātu" is a first-person singular verb in the imperative for listening. Although it should be said with the second-person singular "suṇāhī" because the Sangha, which is enjoined to the act of listening, is present, nevertheless, since the use of the first-person singular is customary among grammarians in the vicinity of the word "Sangha," just as in the vicinity of words like "Bhagavanta" and "Āyasmanta," as in "May the venerable Gotama accept me" (Pārā. 22), "This is the time, O Sugata, for the Blessed One to lay down a training rule for the disciples" (Pārā. 21), "May the venerable one depart" (Pārā. 436), "May the venerable ones listen to me" and so on. Therefore, here the use of the first-person singular. The ox is done. Or else, this is said out of respect. For among those worthy of respect, out of reverence, even when the second person usage would arise, they use the third person usage, as in 'May the Fortunate One teach the Dhamma,' and so on, so it should be understood. But some say, 'Expecting the words "bhante, āvuso," here it is a third person usage.' That is not proper, because even in such usages as 'Venerable sir, be my teacher,' and 'Come, friend Upāli, question this renunciant,' the second person usage is seen. 'Me' is the possessive case for the self-reference of the one who makes known. 'Bhante' is a respectful address for elders, in the sense of calling out. But the word 'āvuso' (friend) is for newcomers. Both are particles, because they have the same form even for many, as in 'you, venerable sirs,' 'you, friends.' 'Saṅgha' generally refers to the assembly of ordinary individuals, such as a group of four. Here, however, in border regions, 'Saṅgha' should be taken as starting from a group of five; in central regions, as starting from a group of ten. Here is the summary meaning: 'Venerable sirs, may the Saṅgha hear my words.' And this is the phrase to be spoken by a newcomer. But if the announcer