English
wanderer ordination, novice ordination, and full ordination. Among these, the shaving of hair and beard is called ascetic ordination, because it must be avoided before taking bark garments, etc. It is also called sage ordination. The shaving of hair and beard is called wanderer ordination, because it must be avoided before taking saffron robes, etc. The shaving of hair and beard and the wearing of saffron robes is called novice ordination, because it must be avoided before taking refuge. Full ordination is of three kinds: "Come, bhikkhu" full ordination, refuge-taking full ordination, and four-statement-recitation full ordination. Among these, in the "Come, bhikkhu" full ordination, all, such as shaving of hair and beard, are accomplished at once, because it is brought about by the Buddha's words "Come, bhikkhu." Refuge-taking full ordination is similar to novice ordination. The shaving of hair and beard, the wearing of saffron robes, and the taking of refuge is called four-statement-recitation full ordination, because it must be avoided before taking the kammavācā (formal proclamation). Here, referring to novice ordination, it is said: "he ordains by dedicating to the Upajjhāya." By dedicating to the Upajjhāya: meaning, in the position of serving the Upajjhāya. having done. The meaning is, not having exercised one's authority in the act of ordination. For a young monk, cutting the hair, donning the saffron robes, and giving the refuges—these three duties must be performed. Some, bringing the reading "but the refuges should be given by oneself" here, say that a young monk should not give the refuges, but this should not be accepted, because he is a monk, and because monks are allowed to ordain. If the preceptor, without cutting the hair and without donning the saffron robes, gives only the refuges for ordination, the ordination is not valid because the ordination was not performed. Having recited the Kammavācā, he ordains; the ordination is valid because ordination is accomplished for those without robes, and because there is no failure of the act. Khaṇḍasīmā means a boundary within the precinct, a bounded boundary. "Having ordained" is said with reference to cutting the hair, because "having donned the saffron robes" is stated separately. Because the giving of refuges by a novice is not valid, it is said, "but the refuges should be given by oneself." The connection is, "to ordain a man." Hī means truly. By command means by the command of the monks. By whomever means by whomever among householders and those already ordained. "Fit in form" is said to show its meaning, "with cause." "With cause" means accompanied by the conditions for paths and fruits. "Glorious" means endowed with a retinue and with fame. "Even having made an opportunity" means having indeed made an opportunity. "By oneself" means no one else should be commanded. "From that very place" means from the place of seeing. "Of him" means of the one seeking ordination. "Itching" means scratching. There is also the reading "or scabies," meaning eczema. "Or boils" means blisters. "By this much" means by rubbing and bathing to this extent. "Of unreturning nature" means of a nature not to return to the state of a householder. "Grateful" means accustomed to knowing the kindness done. "One who acknowledges kindness" means one who makes known the acknowledgment of kindness done. "Unleading talk" means one who, having slept as much as he wants, having eaten as much as he wants, and engaging in mental play, does not become weary. "From here, dwell" and so on, is the talk. Showing what should not be said, and showing what should be said, he said, "Then indeed, for him." "For him" means for the one seeking ordination. Showing the manner of telling, he said, "And by one who tells," and so on. "Color...etc....by means of" means color, and form, and smell, and abode, and place; by means of these, it should be told, is the connection. "Indeed" indicates the result; the meaning is, "I will speak of the result of telling." "He" means the one seeking ordination. "Previously" means in a former existence, or before going forth. Like a ripe boil expecting a thorn-prick, knowledge arises, is the connection. "For him" means for the one seeking ordination. "Indāsani" is Sakka's thunderbolt weapon. For it is thrown, hurled by Indra, thus it is called Indāsani. Like Indāsani pulverizing mountains, it pulverizes all defilements, is the connection. "Right at the razor's edge" means right at the tip of the razor. The meaning is, right at the completion of the razor's work. "Indeed" means truly. "Therefore" means, because they have been attained, therefore. "For him" means for the one seeking ordination. "Smell of a householder" means the smell of a person living in a house. "And also" means, even if it covers, is the connection. "For him" means for the one seeking ordination. "Or the teacher" means the teacher who gives refuge, or the teacher of the formal declaration, or the teacher of instruction. "Or that very one" means or the very one seeking ordination. "By that bhikkhu" means by the bhikkhu who is the teacher or preceptor. "Without permission" means without permission from the teachers or preceptors. By this "without permission from the teachers or preceptors," it shows that robes and so on should not be made by anyone. "By the bhikkhu" means by the bhikkhu who is the teacher or preceptor. "For that very one" means for the very one seeking ordination. "Based on the preceptor" means robes and outer garments based on the preceptor. This is the decision. "There" means at the place of going forth and full ordination. "For them" means for the bhikkhus. "Then" means after causing to bow, or immediately after causing to bow. By way of showing the Pāli method, "Say thus," it shows the commentary method, "What I say, that you say." "Then" means immediately after that. "For him" means for the one seeking ordination, "should be given" is the connection. ho. Even one word, means even one word among the three sentence-parts, or even one word among the nine case-ending words. Even one letter, means even one letter among the twenty-four letters. By purity on one side, means by the purity through the perfection of posture and articulation of only one teacher of the kammavācā. By purity on both sides, means by the purity of both the teacher of the refuges and the novice. Perfection of posture and articulation, means the perfection of the postures like the throat and the articulations like the closure. To utter, means to utter the perfection of posture and articulation. Is not able, the connection is: is not able to utter. These, are the refuges. The particle 'ca' is for introduction, the particle 'pana' is an embellishment of the word. Of one connection, means connected as one. It is said that at the time of giving, making it end in a nasal sound, without making a break between the words "buddhaṃ" and "saraṇaṃ", and between the words "saraṇaṃ" and "gacchāmi", it should be given as one connection. Why? Because there is no intervening letter between the three words. Having broken, means having made a break. It is said that at the time of giving, making it end in the letter 'm', without making it one connection between the three words, it should be given by breaking it. Why? Because there is the voiceless letter 'm' intervening between the three words. It is said in the Andhakaṭṭhakathā, is the connection. That, is the statement; in the word "natthī" (is not), it is the subject; in the word "na vutta" (not said), it is the object. Thus, in the manner of "Ahaṃ bhante buddharakkhito" (I, venerable, am Buddharakkhita), etc., the refuge of one who does not say it does not become faulty; the intention is that the refuge becomes faulty only for one who impairs the perfection of posture and articulation of consonants like 'b', 'd', etc. By "thrice", it indicates that once or twice is not permissible. More than thrice, however, even a thousand times, is permissible. There, means in those ordinations and higher ordinations. From another, means from another. That, is the higher ordination. But the ordination is indeed permitted, is the connection. From another also, the particle 'pi' refers to the former. That, is the ordination. By this much, means this much. By this cutting of hair, clothing with saffron robes, and giving of refuge. "Hī" indicates the fruit. "Esa" means "this novice". Having said "Gatimā" (wise), showing its meaning, he says "of a wise nature". "Atha" means "thus being". "Assa" means "of the novice". "In that very place" means "in the very place where he stands in the novice's state". The connection is: "As they were designated by the Blessed One, so should they be designated." "This" refers to the saying: "I allow... and refraining from accepting gold and silver." "That" is a saying mentioned in the Andhaka Commentary. "Yathāpāḷiyāva" (just as in the Pāli text) - the word "eva" (indeed) here means "conclusion". Therefore, they should be designated just as in the Pāli text. This refutes the view that, having set aside the Pāli text, they should be designated otherwise. Even one who, having set aside the Pāli text, designates otherwise, saying "I undertake the training rule of refraining from taking life," is blameless. "Hī" means "true", or "because". "Those" are the training rules. "Yāva" (as long as) - the connection is: as long as one does not know, is not skilled. "Santikāvacaroyeva" (only one who frequents) means only one who frequents the proximity of teachers and preceptors. "Assa" means "of the novice". "Kappiyākappiyaṃ" (what is allowable and unallowable) refers to what is allowable, such as touching, and what is unallowable, such as not touching, apart from the ten training rules. "By him also" means "by the novice also". "Nāsanaṅgāni" (factors of expulsion) means factors of expulsion from the status. "Should be well trained" -