English
And for one who has abandoned his former attire, these two, say others.” Indeed, it is proper to wear saffron robes given by a bhikkhu himself or by his command; those not given are not proper. But this is when saffron robes are available, not when they are unavailable, so that is their intention, it is said. “Bhabbarūpa” means of a capable nature. That very meaning is explained by another phrase, “sahetuko” (with a cause). “Ñāta” means well-known. “Yasassī” means endowed with retinue and fame. The connection is: “by making clear the impure, disgusting, and repulsive nature in terms of color, shape, smell, abode, and location.” Among these, hair is repulsive in terms of color, in terms of shape, in terms of smell, in terms of abode, and in terms of location. Even on a pleasant bowl of gruel or a plate of rice, seeing some hair-like color, people are disgusted, saying, “This is mixed with hair, take it away!” Thus, hair is repulsive in terms of color. Eating at night, touching something hair-shaped, like a spider or a caterpillar, they are likewise disgusted. Thus, hair is repulsive in terms of shape. And the smell of hair devoid of preparations like oiling, flowers, or incense is extremely disgusting. It is. More disgusting than those thrown in fire. Hair, indeed, by color and shape might not be repulsive. But by smell, it is repulsive. Just as a young child's feces, by color, is turmeric-hued, by shape, a turmeric lump. And a bloated black dog's body, discarded in a rubbish heap, by color, a ripe palm fruit, by shape, a drum, rolled and left. Its fangs like jasmine buds. Both of these by color and shape might not be repulsive. But by smell, it is repulsive. So too, hair, by color and shape might not be repulsive. But by smell, it is repulsive. Just as edible leaves, grown in unclean places, by village runoff, are disgusting to city folk, not to be consumed. So too, hair, born from the runoff of pus, blood, urine, feces, bile, phlegm, is utterly disgusting. Thus, by origin too, it is repulsive. And this hair, like thorns grown in a dung heap, is born in the heap of thirty-one parts. Like vegetables grown in charnel grounds, and rubbish heaps. Like lotus and water lily flowers grown in ditches. It is utterly disgusting because born in an unclean place. Thus, by location too, it is repulsive. And so on, by this method, showing the repulsiveness of the five skin-parts by color and so forth. Or by making known its lifeless, soulless state: This hair, born on the skin that covers the skull. Just as on an anthill, where grass has grown, the anthill does not know: "Grass has grown on me." Nor does the grass know: "We have grown on the anthill." Even so, the skull-covering skin does not know: "Hair has grown on me." Nor does the hair know: "We have grown on the skull-covering skin." These phenomena lack mutual awareness or reflection. Thus: "Hair in this body is a distinct part, unconscious, indeterminate, empty, soulless, stiff, the earth element." by this method, showing the state of lifelessness and soullessness. "Pubbe" means in the presence of former Buddhas. "Madditasaṅkhāro" means the formations crushed by knowledge, through the analysis of name-and-form and the comprehension of conditions. "Bhāvitabhāvano" means one whose development is perfected, by the complete cultivation of wholesome states through the contemplation of aggregates and so on. Regarding "Adinnaṃ na vaṭṭatī" (what is not given is not valid), it is said in the Sāratthadīpanī: "They say that ordination does not take root." However, in the Vimativinodanī: "Yasassī" means endowed with a retinue. "Nijjīvanissattabhāvaṃ" encompasses the method "Hair, in this body, is a separate part, unconscious, indeterminate, empty, soulless, rigid, the earth element," and so on. Everything should be understood according to the method given in the Visuddhimagga. "Pubbe" means in the arising of former Buddhas. "Madditasaṅkhāro" is said in the sense of insight. "Bhāvitabhāvano" is also in the sense of tranquility. Regarding "Kāsāyāni tikkhattuṃ vā…pe… paṭiggāhāpetabbo" (the saffron robes should be received three times…etc.), one causes the robe to be received by first requesting, saying: "Having taken this saffron robe for the sake of release from all suffering," or "Having given that saffron robe," and then "Venerable sir, ordain me, out of compassion." "Athāpi" and so on, indicates the procedure to be followed after causing the robe to be received three times. "Athāpi" here means "even after that." Some, however, say: "'Athāpi' is said to show a difference in the manner of ordaining without causing the robe to be received. 'Athāpi' means 'or else'." "Adinnaṃ na vaṭṭatī" indicates that ordination does not take root by this. 147. "Pāde vandāpetvā" means having caused to bow towards the feet. For even one bowing from afar is said to be bowing at the feet. Regarding "Upajjhāyena vā" (or by the preceptor), he in whose presence one takes the preceptor is the preceptor. He whom they appoint as a teacher to train in the rules of conduct is the ācariya (teacher). If, however, the preceptor himself teaches everything, and there is no other He entrusts, and the preceptor becomes his teacher. Just as at the time of ordination, reciting the formal declaration himself, the preceptor himself becomes the teacher of the formal declaration, so it is said. "Ordination by permission" is ordination permitted by a four-part formal act. "Accomplishment of posture and utterance" here means the chest and so on are the postures, the restrained and so on are the utterances, so it should be understood. To show that they should be given ending with a nasal sound, without interruption at the time of giving, "as connected as one" is said. "Having interrupted" means having made it end with the sound 'm', having made an interruption at the time of giving. 148. "All that is allowable and unallowable for him should be taught" means the allowable and unallowable, distinct from the ten precepts, such as touching and not touching, should be taught. "He should be trained in the rules of conduct" by this, it is said in the Sāratthadīpanī, clarifies that the moral conduct concerning good behavior, such as the sekhiya rules and duties towards the preceptor, should be fulfilled by him. And there, in not doing what should be done, and in doing what should not be done, he is worthy of punishment. "Having made it end with a nasal sound, no interruption should be made at the time of giving," he says, "as connected as one." "He should be trained in the rules of conduct" by this, it is shown in the Vimativinodanī, that the novices should practice in the sekhiya rules and the duties concerning the khandhakas, and in other precepts that are worldly offenses, such as the emission of semen. Not practicing there, being shameless, he is worthy of punishment. The chest and so on are called postures, the restrained and so on are called utterances. Having made it end with a nasal sound, having made it connected as one, it should be spoken without interruption at the time of giving. Even when interrupting at the time of giving, the interruption is only at the place mentioned, it is written that it is not permissible elsewhere. When it is given ending with a nasal sound, having stumbled, "I go to the Buddha for refuge," Elder Upatissa says it is permissible because it has entered the field mixed with the 'm' sound. It is permissible to speak it mixed, but at the time of speaking, Elder Dhammasiri says it should be spoken without making an interruption at the nasal sound. "Thus the order..." the recitation of the kammavācā.” It is said that it is only valid if it is pure on both sides. Here, the Mahāthera, because of reasons like a fallen tooth, speaks in an unrounded way. The clever novice, standing nearby, makes the ordination-seeker, who is clever, speak. If he makes him speak what the Mahāthera did not say, it is not valid. If another bhikkhu recites the kammavācā, it is valid. For the Saṅgha performs the act, not an individual. No, it should be rejected by the general rule of kammavācās that operate in different boundaries. If the thera has spoken in a rounded way, and the novice, unable to make the ordination-seeker speak, speaks it himself and then makes him speak, it is still pure on both sides, because what was spoken is exactly what the thera said. “When taking refuge in the Buddha, one takes refuge in the uncommon qualities of the Buddha. When taking refuge in the Dhamma, one takes refuge in Nibbāna. When taking refuge in the Saṅgha, one takes refuge in the training and non-training qualities.” This interpretation should be made by way of grasping what was not grasped. Otherwise, there is the fault of confusion of the three refuges. “All of this is allowable and unallowable for him” refers to the distinctions of touching and not touching, which are outside the ten training rules. “He should be trained in the good conduct” means that he should fulfill the sīla of good conduct, such as the sekhiya rules and duties to the preceptor. It indicates that “if he does not perform what is to be done, or performs what is not to be done, he is liable to disciplinary action.” This is found in the Vajirabuddhiṭīkā (Vajira. ṭī. Mahāvagga 34). In phrases like “I allow, bhikkhus, the ten training rules for novices,” the words to be trained in are sikkhāpadāni, meaning sections of training. Or, the words of training are sikkhāpadāni, meaning the means to attain the trainings of higher virtue, higher mind, and higher wisdom. In terms of meaning, however, they are abstentions associated with wholesome kāmāvacara consciousness, and the dharmas associated with them are to be understood here by their inclusion. Pāṇa, in the ultimate sense, is the faculty of life. Its destruction (atipātana) is the act of not allowing it to continue by means of weapons and so on, overcoming and overpowering it,