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because he again entered the rains-residence for the latter part, he obtains it. "Having informed, the gain should be given" - this is said because of the broken rains-residence. "The other five training rules" - these are the five beginning with eating at the wrong time. "He should be made to confess the offense" - this means he should be made to confess in the manner beginning with "Venerable sir, an offense has come upon me," so it is said in the Sāratthadīpanī. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, named the Ornament of the Discourse on the Determination of Ordination, the Twenty-second Chapter. Discourse on the Determination of Full Ordination Having thus spoken of the determination of ordination, immediately thereafter, the determination of full ordination should be spoken of. Even so, in the commentaries, the discourse on the determination of full ordination appears only as an explanation of the Pāli text, not as a determination independent of the Pāli text. But because this treatise is a discourse on determination independent of the Pāli text, without speaking of that, the teacher spoke only of the determination of dependence. But we, because the determination of full ordination is extremely subtle, extremely profound, and very difficult to obtain, for the sake of supporting the Dispensation, even what was not spoken by the teacher, extracting it from the Samantapāsādikā, and adorning it with the determination found in treatises like the Vimativinodanī, we will speak of that determination. "At that time" - this means at the time when the training rule beginning with "Monks, not without a preceptor" had not been laid down by the Blessed One, at that time. "Without a preceptor" - this means without having taken a preceptor, entirely devoid of a preceptor. Those thus fully ordained receive no support, neither in Dhamma nor in material things. They only decline, they do not grow. "Monks, not without a preceptor" - this means without having taken a preceptor, one without a preceptor should not be fully ordained. Whoever should fully ordain (such a one), incurs an offense of wrong-doing. From the time the training rule concerning the mat was laid down, one who gives ordination in this way incurs an offense, but the act is not invalidated. Some say "it is invalidated," that should not be accepted. The same method applies to cases like "by the Saṅgha, by the preceptor," and so on, up to the end of cases involving a preceptor with both male and female characteristics. "Those without bowls wander for alms in their hands" means they wander for the alms received in their hands. "Just like sectarians" means like the sectarians called Ājīvakas. Indeed, they eat only the alms placed in their hands, mixed with curries and condiments. "An offense of wrong-doing" means one who gives ordination in this way incurs an offense, but the act is not invalidated. The same method applies to cases like those without robes, and so on. "By that which is begged" means by that which is taken after begging, saying "give it until we perform the ordination," meaning it is temporary. Indeed, one who gives ordination with such a bowl, or robe, or bowl and robe, incurs an offense, but the act is not invalidated. Therefore, ordination should be given only with a complete bowl and robe. If he does not have them, and the teachers and preceptors wish to give them to him, or other bhikkhus, they should give a bowl and robe suitable for determination, having relinquished them without attachment. "To announce even by clan" means I allow to announce by stating the clan, saying "the ordination candidate of Mahākassapa." "Two simultaneous announcements" means two announcements together, one for one person, and the other for the other; thus, I allow ordination by two teachers, or by one, announcing the formal act at the same moment. "To make two or three simultaneous announcements, and that by one preceptor" means I allow to make two or three people's announcements together in the former manner, and I allow that announcement action by one preceptor. Therefore, two or three should be announced by one teacher. Or two or three formal acts should be performed at once, with two or three teachers each announcing for one person separately. But if there are different teachers, different preceptors... they are co-preceptors. Elder Tissa is the co-resident of Elder Sumana, Elder Sumana is the co-resident of Elder Tissa, he reminds him, and they are mutual quorum-fillers, it is allowable. If they are not co-preceptors, there is one teacher, since it is rejected as "not indeed with non-co-preceptors," it is not allowable. Indeed, this prohibition refers to this. "The preceptor should be made to accept first" - here, one who observes what is faulty and faultless is a preceptor. That preceptor should be made to say, "Venerable sir, be my preceptor," and thus be made to accept. "They expand" means they become stiff-bodied. "Whatever has arisen" means whatever has arisen, come into being, is present in your body, when asked in the midst of the Sangha, it should be said that it exists, and so on. "May he lift me up" means may he rescue me. "Immediately" means immediately after being fully ordained. "The shadow should be measured" means the shadow should be measured, whether one cubit or two cubits. "The measure of the season should be told" means "rainy season, winter, summer" - the measure of the season should be told. And here, the season itself is the measure of the season. If the rainy season, etc., are incomplete, for however many days a certain season is incomplete for someone, those days should be noted, and that part of the day should be told. Or, "this is such and such a season, and it is complete or incomplete" - thus the measure of the season should be told. "Forenoon or afternoon" - thus the part of the day should be told. "Recitation" means putting all this together: "What do you receive? What is your shadow? What is the measure of the season? What is the part of the day?" When asked, "I receive such and such, rainy season or winter or summer, this is my shadow, this is the measure of the season, this is the part of the day" - thus it should be told. "Having abandoned" means having discarded. "To give a second time" means I allow to give a second time to one going from the ordination hall to the monastery, and the meaning is to tell the four unallowable things. "Pale leaf" means a leaf of a pale color. "Fallen from its bond" means fallen from its stalk. "Unable to become green again." It is lost, unable to become green again. Puthusilā means a great rock. This decision on ordination is brought forth, extracted from the Samantapāsādikā. Regarding matters like having no preceptor, the training rule is not laid down. It is said with reference to the training rule being laid down right here: "One without a preceptor should not be ordained" (Mahāva. 117). But the act does not fail. This is said because, even in the absence of a preceptor, the preceptor's name is mentioned everywhere, saying: "The ordination candidate of such-and-such a name, with such-and-such a name as preceptor." This is so even if the former preceptor is dead or gone astray, or if any other person is non-existent. If indeed the preceptor's name were not mentioned, then there would be a failure of the act, as stated: "It does not refer to the person." Therefore, in the Pāli (Mahāva. 117), "without a preceptor" is said. And in the commentary (Mahāva. Aṭṭha. 117), its meaning is given not as "without mentioning a preceptor," but as "without taking a preceptor, completely devoid of a preceptor." In the Pāli, "by the Sangha as preceptor" means that the Sangha itself is mentioned as the preceptor in the formal act, saying: "This person of such-and-such a name is a candidate for ordination from the Sangha; this person of such-and-such a name requests ordination from the Sangha, with the Sangha as preceptor." Similarly, in "by the group as preceptor" here too, the interpretation should be understood as: "This person of such-and-such a name is a candidate for ordination from the group," and so on. Even if it is said thus, the act does not fail, because only a dukkaṭa (wrongdoing) is mentioned. Otherwise, it would say: "And that person is not ordained." Therefore, it says "by the Sangha," etc. In those acts performed by preceptors like eunuchs, etc., if the group of five or more is complete even without the eunuchs, etc., the act does not fail. Otherwise, it should be understood that it fails. Even in matters of bowls and robes being absent, even in the absence of bowls and robes, because "with complete bowl and robe" is declared in the formal act, a dukkaṭa (wrongdoing) is mentioned, not a failure of the act. Otherwise, due to the omission in the declaration, there would be a failure of the act. Some say, "Just as in the first authorized formal act, those who were ordained without saying 'with complete bowl and robes' are still well-ordained now, so too, those ordained by a formal act are well-ordained." That is not proper. From the time of authorization onwards, any omission in the formal announcement is a failure, just like omitting the phrase "So-and-so asks the Sangha for ordination." For that too was authorized later. If, without asking with the phrase "Venerable sirs, we ask the Sangha for ordination," one ordains someone, and then says, "This so-and-so asks the Sangha for ordination," and then performs the formal act, the act is well-done. If not, it is a failure. Nothing should be omitted from the last authorized formal act. It would be an omission in the announcement, or other bhikkhus might wish to give it. This is the decision brought from the Vimativinodanī here. The Sāratthadīpanī's decision is included here, being less extensive and not different. In the Vajirabuddhiṭīkā, what is said is, "Some say it is invalid;