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it is permissible to cut that branch for its protection. For the preservation of the Bodhi, it is permissible to cut a branch that drains its vitality or a decaying part, and it is also meritorious, like preserving the Teacher's physical body. In the case of schism in the Saṅgha, it refers to the four acts, such as the act of announcement, etc. This is the sa It is said with reference to a bhikkhu who has caused a schism in the Sangha, because he has caused a schism. One who has already committed a pārājika, or whose ordination is invalid due to a defect in the requisites, even if he causes a schism in the Sangha, does not incur an anantariya karma. But the Sangha is indeed split, and his going forth is not prevented. This should be understood. "Desiring to defile a bhikkhunī" means desiring one who wears white clothes. Therefore it is said, "as soon as she consents to lay status." The meaning is, "there is no going forth." And whoever, knowing a person to be rejected or unfit, ordains him or gives him upasampadā, commits a dukkaṭa. It should be known that there is no offense for one who does not know, in all cases. 142. "Twenty years including the months in the womb" means one who is twenty years old, counting from conception. "Increase or decrease of years" means if the months in the womb are more, there is an increase in years; if they are less, there is a decrease. This should be understood. "Nineteen years" means nineteen years from the time of birth at the Mahāpavāraṇā, after having resided in the mother's womb for twelve months. "On the day of the first lunar day" means on the day of entering the rains retreat in the latter part of the year. Because it is said, "a month is thirty days and nights," it is said, "four months are lost." "They postpone the year" means they draw the year upwards. Because there is an extra month in the third year, it means they draw the year upwards by sacrificing a month. Therefore, the third year is thirteen months. But since a year is twelve months, taking the extra months separately in eighteen years, it is said, "six months are added." "From that" means from the six months. "Having become free from doubt" means having become free from uncertainty, because of having completed twenty years including the extra months. What is said in all three knot-sections, "since only the extra months of eighteen years are taken and calculated, there are also extra days for the remaining two years, and 'having become free from doubt' is said with reference to these extra days," that should not be accepted. For extra days in two years are not found separately in the third year. due to the drawing out of the extra month, as the extra month arises, therefore in two years extra days do not arise separately. “Taking those two months, twenty years are complete.” Why is this said? And when another year is added to the nineteen years, twenty years are complete. It is said, “Here, however… (etc.)… it is said.” Because particles have many meanings, the word ‘pana’ has the meaning of ‘hi’. It means ‘here, indeed’. This is said to support the meaning that has already been stated. And by this, it clarifies this: What was said, “One ordains a nineteen-year-old novice on the day of the first lunar quarter, after the full moon of the departure month,” there, including the womb months, “nineteen years” was said referring to twenty years incomplete by two months. Therefore, only when the two extra months are taken into account, are twenty years considered complete. Therefore, because the womb months are also included in the count, therefore. “He is twenty-one years old” means being twenty years old from the day of birth, he is twenty-one years old together with the womb months. “He ordains another” means he ordains as an Upajjhāya or as a Kammavācācariya. This is stated in the Sāratthadīpanī (Sārattha. Ṭī. Pācittiya 3.406). “His twentieth year is complete together with the time spent in the womb,” thus, ‘gabbhavīso’ (womb-twenty). “Nikkhamanīyapuṇṇamāsī” (full moon of the departure month) is the full moon of the month of Sāvaṇa, the full moon immediately after the full moon of Āsāḷha. “On the day of the first lunar quarter” means on the day of the latter Vassūpanāyikā, one ordains a person born after dwelling twelve months in the mother’s womb at the Mahāpavāraṇā. According to the saying, “A month is thirty days and nights, a year is twelve months,” it is said, “four months are lost.” “They draw out a year” means they draw out a year upwards, meaning they discard “one month as an extra month” and proceed to the year. Therefore, every third year is a thirteen-month year. Those two months Having taken them: from the full moon of departure until the Great Pavāraṇā, which is the day of birth, for the sake of those two months that are yet to come, taking the two months obtained from the intercalary month. Therefore it is said, "He who, having made Pavāraṇā, will be twenty years old," and so on. "Being free from doubt" - this is said with reference to being completely twenty years old, by taking the intercalary months in eighteen years, and then, even in twenty years, by deducting four months for the sake of the fourteen-day periods. "Having made Pavāraṇā, he will be twenty years old" means that on the day the Great Pavāraṇā has passed, he will be twenty years old, including the years in the womb. Therefore, because the months in the womb are also included in the count, therefore. "Twenty-one years old" is said with reference to twenty years from birth. "He confers upasampadā on another" means he confers upasampadā as an Upajjhāya or an Ācariya. "Even he" means even he who confers upasampadā is not fully ordained, as stated in the Vimativinodanī (Vi. Vi. Ṭī. Pācittiya 2.406). Here it might be asked: In the commentaries and sub-commentaries, it is said, "In eighteen years, six months are added," but now they say, "In nineteen years, seven months are extra." How is this to be understood? It is said: In the commentaries and sub-commentaries, by the usage of the Dispensation, not following worldly custom, taking the omission of a month every three years, it is said, "In eighteen years, six months are added." But now, by the usage of the Vedas, counting by taking the lunar-solar movement, they say, "In nineteen years, seven months are extra." This will become clear in the account of the Vassūpanāyikā (Rains Retreat). 143. "Or the mother is dead" is the connection. "He himself" means only the one seeking ordination. 144. "And there are other bhikkhus in the same sīmā" - by this, it is shown that if there is no bhikkhu in the same sīmā, there is no need to announce the act of shaving. Or, standing in a broken sīmā, or going to rivers, seas, etc., one should ordain. By this, all bhikkhus within the sīmā should be asked for permission. Without asking, ordaining... shows that this is not proper. 145. "Untouched almsfood" means almsfood from which the best part has not been taken. As for "an equal portion of food as for a novice," although there is no separate portion for novices, as it is given equally to their portion of food, the meaning is that the food that goes down might sometimes be meager, so one should not take from the top but take it from the novice's portion and give it. This portion is given only to one who has a fixed ordination. Therefore, it is said, "the uncooked leaf," and so on. The connection is, "or other monks wish to give." 146. "Should ordain himself" means he should ordain by performing the hair-cutting and other rituals himself. Indeed, performing these three: hair-cutting, donning the saffron robe, and giving refuge, is called "ordaining." Even performing one or two of these is also spoken of in that way. Therefore, "ordain him" refers to hair-cutting and donning the saffron robe. The same method applies to "ordains for the sake of the preceptor." "Having led him to a broken boundary" is said to avoid announcing the tonsure. Therefore, in a monastery with monks, it is not proper to even tell another, "cut his hair." "Having ordained" refers to hair-cutting. "No one other than a monk may ordain" is said with reference to giving refuge. Therefore, it is said, "a novice, however," and so on, as found in the Sāratthadīpanī (Sārattha Ṭī. Mahāvagga 3.34). In the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.34), however, regarding "should ordain himself," from the statement "having shaved the hair and beard," and so on, ordination involves hair-cutting, donning the saffron robe, and giving refuge. Of these, the latter two must be done or caused to be done by monks. "Ordain him" refers to all three. "Having led him to a broken boundary" is to avoid announcing the tonsure. For monks, it is not proper to even command another, "cut his hair," in one boundary without announcing it. "Having ordained" refers to the cutting of hair, and so on. because it is said separately, “having put on saffron robes.” “He cannot ordain” is said with reference to giving the refuges. It is said that even the refuges given by an unordained person at the command of a bhikkhu do not take effect. Also in the Vajirabuddhiṭīkā (Vajira Ṭī. Mahāvagga 34): “Having led him to a separate boundary” is said to avoid the announcement of a barber’s work. Therefore, in a monastery with bhikkhus, it is not proper for anyone else to say, “Cut his hair.” “Having ordained” is said to explain the meaning of this, “Come having put on saffron robes.” If the preceptor gives the refuges for ordination without having performed the shaving of hair and beard, etc., the ordination does not take effect. If he makes him listen to the kammavācā and gives him upasampadā, the upasampadā takes effect. Some say this is fitting because the success of upasampadā is seen even for those without robes, and there is no failure of the act. And here it is said: “Ordination for one of his own gender, and for one of another gender;