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in the manner to be explained in the Uposatha chapter. Only when such a boundary exists, is this act called appropriate. If not, and if done, the act fails. But completeness of the assembly is comprised of these four factors: the presence within arm's reach in one boundary of monks not less than ten or five, who have not committed a pārājika, are not suspended, and are of the same communion, qualified for the act by its final determination; and the bringing of consent from those eligible for consent; and the non-rejection of those who are present; and the absence within the Sangha's arm's reach of avoidable persons: those forbidden in the Uposatha chapter, such as unordained laypersons, and those who have committed pārājika, suspended ones, monks of different communion, and nuns. And only when such completeness of the assembly exists, this is appropriate. is called valid, it is not invalid. There, if any one of the first three factors is absent, the act performed fails, not the last one. The completion of preliminary duties means the proper performance of all these eight preliminary duties which are stated in the Pāli (Mahāvagga 126) as: "first, the taking of an preceptor; the declaration of bowl and robes; then sending him outside the arm's reach and performing the act of appointing an instructor; the appointed one going and instructing; his returning first and informing the Sangha of the motion; bringing the candidate for ordination 'come' within arm's reach; making him bow to the bhikkhus' feet and request ordination; then performing the act of appointing an inquirer into obstacles; and the appointed one inquiring." When there is this completion of preliminary duties, this ordination act of the Sangha is called suitable, it is not unsuitable. However, even if these preliminary duties are not performed, the act performed is unshakeable if the conditions such as the completeness of the object, as stated, exist. Thus, it should be understood that here, suitability is comprised of these five factors. In this same way, suitability should be applied and understood as appropriate in all the acts mentioned below and to be mentioned. "May he ordain so-and-so" should be understood as a wish or a rule, meaning "may he make him endowed with ordination by accomplishing the ordination." Just as when it is said, "May he make Devadatta happy," the meaning is "may he accomplish happiness for him and make him endowed with happiness," so here too, the meaning is "may he accomplish ordination for him and make him endowed with ordination." And this refers to the activity of the instigator. Just as someone who makes another happy is said to "make happy" by accomplishing the cause of happiness, so here too, the Sangha, being the one who ordains, is said to "ordain" the person who is being ordained by accomplishing the cause of ordination. He is called 'to be given'. And by this, it is established that there is a conventional truth called 'ordination' enacted by noble ones, based on ultimate truths that thus occur, given by the Saṅgha to an individual, like happiness, as a giver of happiness. And here, since it is said, "So-and-so asks the Saṅgha for ordination" (Mahāva. 127), and it is not said, "Let them give ordination to so-and-so," as in the case of probation and so on, in accordance with the request, but rather, "Let them ordain so-and-so," it should be understood that this act of ordination is not included in 'giving' but is included in the characteristic of 'action'. In this way, the meaning should also be understood in "He ordains so-and-so, he is ordained by the Saṅgha." The only difference is that there it is in terms of present and past tenses, while here it is in terms of an unspecified tense. "This is the motion" - this is the announcement referred to as "the Saṅgha is to be announced." And this is said to indicate the existence of the subsequent announcements as well. And this must be said. It should not be said in the motion-act itself. But there, it should be understood that the motion-act is completed as soon as the 'yya' syllable is uttered. "Agrees" means 'is pleased'. "Ordination" - the ordination given, performed by the Saṅgha; whoever agrees, let him be silent - this is the connection. And 'silent' is a particle in the sense of 'not speaking', meaning, 'let him be a non-speaker'. "The Saṅgha agrees to the ordination of so-and-so" - this is connected with the main statement. There, the reason is stated: "therefore silent." There, 'was' is understood. Since the Saṅgha, though told three times, "Whoever does not agree, let him speak," remained silent, without a sound, therefore the Saṅgha agrees - this is the meaning. "Thus" - in this manner. "By this silence, I hold, I understand, I know that this is the Saṅgha's agreement" - this is the meaning. The word 'iti' (thus) is used for completion, and it is not a part of the formal motion. Therefore, the announcer should finish by saying only up to the 'mi' syllable in "dhārayāmi" (I hold), and the word 'iti' should not be used. is to be seen. By this method, the meaning of all kamma-recitations is to be understood. "One man's measure," etc., is a showing of the way to know the body-shadow of beings by measuring it with the feet. A shadow of six men's measures is called a "man's measure." And this, the declaration of the season-measure, etc., is said for the purpose of venerating and causing to venerate, having ascertained the seniority or juniority by examining it with the newcomers. "Utu" means "it comes" and "it goes," and "pamāṇa" means "that by which the year is measured." Therefore, it says, "the season itself is the season-measure." "Incomplete" means incomplete in terms of ordination, etc. If one is ordained in the middle of a season, then it shows the declaration of the remaining days in that season, the declaration of the day's portion. Therefore, it says, "the days by which the season of someone is incomplete." Here, the construction is: "the days by which the season related to that person who has just received ordination is incomplete." Because everything, the shadow and so on, is gathered and chanted, and gathered and spoken, it is a "saṅgīti" (recitation). Therefore, it says, "this very thing," etc. Here, it is to be gathered and declared. "What do you obtain?" means, "At the time of ordination, which year and which season do you obtain? In which (season) was your ordination received?" "Vassa" means the rainy season. And this, even if stated without declaring the year, is not understood. Therefore, it is to be seen that by this declaration of the season, it is shown, "I obtain such and such a season in the years of the Dispensation, or in the years of the Kaliyuga, etc., or in the thousandth, or in the hundredth." "Shadow" is said with reference to the order that appears in the Pāḷi. But as for the kamma to be spoken, it should be declared thus: "In such and such a year, in such and such a season, in such and such a month, in such and such a dark or bright fortnight, on such and such a tithi and vāra, in the forenoon or other part of the day, with such and such a shadow-measure, or nāḷikā-measure, my ordination was received." Having thoroughly learned this, you should practice, knowing the order of seniority with the newcomers. to be taken. Thus, this much of the discourse path has come to clarify doubts. However, some of the method of the Vajirabuddhiṭīkā is included here, some is not taken here because it is a cause for doubt due to its indeterminate conclusion. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Upasampadā. 23. Discourse on the Determination of Nissaya 151. Having thus explained the determination of upasampadā, now, in order to explain the determination of nissaya, he says, "Here, regarding 'nissaya'..." Therein, nissaya means reliance, meaning service and association. The root "si" with "ni" in the sense of serving is an agentive noun, not a passive noun as in "one who dwells relying on him is nissaya." In that case, a person to be served is obtained, but here it is the act of serving. Now, in order to set forth that nissaya in detail with a question-preceded answer, he says, "By whom should it be given?" Therein, "by whom should it be given, by whom should it not be given?" questions the giver of nissaya, the agent; "to whom should it be given, to whom should it not be given?" questions the recipient of nissaya, the dative; "how is it obtained, how does it cease?" questions the cause; "relying on whom should one dwell, relying on whom should one not dwell?" questions the one who has undertaken nissaya. Then, in order to answer in the order of the questions, he says, "Therein..." Not only here, but also in the factors for releasing nissaya, it is said, "by one who is competent." What is the difference between "there" and "here"? He says, "Here, by 'competent' is meant one who is a supervisor of the assembly and learned." Now, in order to show the characteristic of a supervisor of the assembly, he says, "For by a supervisor of the assembly..." Therein, "abhivinaye" means in the entire Vinaya Piṭaka. "Vinetuṃ" means to train. They say that "the two Vibhaṅgas should be mastered and recited" is said with reference to learning through questioning. He says, "they should be made capable of being recited by three persons together" so that if one forgets, the others would have it mastered. "Abhidhamme" means in the analysis of mind and matter. These three sections, below the Mahāvagga, are the Sagāthāvagga, the Nidānavagga, and the Khandhavagga. "It is proper to learn the Dhammapada along with its stories" —as stated in the Mahāpaccari— even having learned the Jātaka with its commentary by a Jātaka reciter, the Dhammapada must be learned along with its stories. In passages like "endowed with five qualities, O bhikkhus,"