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he should be given a probation of four months. And this is how it should be given, monks: First, having had his hair and beard shaved off, having put on saffron robes, having arranged his upper robe over one shoulder, having made him bow at the feet of the bhikkhus, having made him squat down, having made him raise his joined hands, he should be told to say this: "I go for refuge to the Buddha. I go for refuge to the Dhamma. I go for refuge to the Saṅgha. A second time, I go for refuge to the Buddha. A second time, I go for refuge to the Dhamma. A second time, I go for refuge to the Saṅgha. A third time, I go for refuge to the Buddha. A third time, I go for refuge to the Dhamma. A third time, I go for refuge to the Saṅgha." Monks, that former adherent of another sect, having approached the Saṅgha, having arranged his upper robe over one shoulder, having bowed at the feet of the bhikkhus, having squatted down, having raised his joined hands... taking hold of the hem, he should be addressed thus: "Venerable sir, I, formerly a follower of another sect, desire ordination in this Dhamma and Discipline. Therefore, venerable sir, I request a four-month probation from the Sangha." A second time he should be requested. A third time he should be requested. By a competent and capable bhikkhu, the Sangha should be informed: "May the Sangha, venerable sirs, listen to me. This person of such-and-such a name, formerly a follower of another sect, desires ordination in this Dhamma and Discipline. He requests a four-month probation from the Sangha. If it is suitable for the Sangha, the Sangha may grant a four-month probation to this person of such-and-such a name, formerly a follower of another sect. This is the motion. "May the Sangha, venerable sirs, listen to me. This person of such-and-such a name, formerly a follower of another sect, desires ordination in this Dhamma and Discipline. He requests a four-month probation from the Sangha. The Sangha grants a four-month probation to this person of such-and-such a name, formerly a follower of another sect. To whichever venerable one the granting of a four-month probation to this person of such-and-such a name, formerly a follower of another sect, is agreeable, let him be silent; to whom it is not agreeable, let him speak. "A four-month probation has been granted by the Sangha to this person of such-and-such a name, formerly a follower of another sect. It is agreeable to the Sangha, therefore it is silent. Thus do I hold this." 87. "Thus, bhikkhus, a former follower of another sect is successful, and thus unsuccessful. And how, bhikkhus, is a former follower of another sect unsuccessful? Here, bhikkhus, a former follower of another sect enters a village at an improper time, and returns too late in the day. Even so, bhikkhus, a former follower of another sect is unsuccessful. "Furthermore, bhikkhus, a former follower of another sect associates with prostitutes, or with widows, or with mature maidens, or with eunuchs, or with bhikkhunis. Even so, bhikkhus, a former follower of another sect is unsuccessful. "Furthermore, bhikkhus, a former follower of another sect, regarding the various duties of his fellow practitioners, there... then he is not skilled, not diligent, not endowed with investigation into the means for that, not able to do, not able to arrange. Thus, bhikkhus, a former follower of another sect is not agreeable. Furthermore, bhikkhus, a former follower of another sect is not keen in desire for instruction, for questioning, for higher morality, for higher mind, for higher wisdom. Thus, bhikkhus, a former follower of another sect is not agreeable. Furthermore, bhikkhus, a former follower of another sect, from whose sect he has come over, when dispraise is spoken of that teacher, of that view, of that patience, of that preference, of that acceptance, he becomes angry, displeased, ungratified. But when dispraise is spoken of the Buddha, or the Dhamma, or the Sangha, he becomes pleased, elated, gratified. Or, from whose sect he has come over, when praise is spoken of that teacher, of that view, of that patience, of that preference, of that acceptance, he becomes pleased, elated, gratified. But when praise is spoken of the Buddha, or the Dhamma, or the Sangha, he becomes angry, displeased, ungratified. This, bhikkhus, is a combination for a former follower of another sect being disagreeable. Thus, bhikkhus, a former follower of another sect is not agreeable. Indeed, bhikkhus, a former follower of another sect who is thus disagreeable, having come, should not be given higher ordination. And how, bhikkhus, is a former follower of another sect agreeable? Here, bhikkhus, a former follower of another sect does not enter the village too late, nor return too early. Thus, bhikkhus, a former follower of another sect is agreeable. Furthermore, bhikkhus, a former follower of another sect does not frequent courtesans, does not frequent widows, does not frequent mature maidens, does not frequent eunuchs, does not frequent bhikkhunis. Thus, bhikkhus, a former follower of another sect is agreeable. Furthermore, bhikkhus, a former follower of another sect, whatever various duties of fellow practitioners There he is skillful, not lazy, endowed with investigation into the means thereof, able to do, able to arrange. Thus, bhikkhus, a former adherent of another sect is one who pleases. Furthermore, bhikkhus, a former adherent of another sect has keen desire in instruction, in questioning, in higher morality, in higher mind, in higher wisdom. Thus, bhikkhus, a former adherent of another sect is one who pleases. Furthermore, bhikkhus, a former adherent of another sect, from whose sect he has come over, when the dispraise of that teacher, that view, that patience, that preference, that acceptance is spoken, he is pleased, elated, delighted. But when the dispraise of the Buddha, Dhamma, or Sangha is spoken, he is angry, displeased, not delighted. Or again, from whose sect he has come over, when the praise of that teacher, that view, that patience, that preference, that acceptance is spoken, he is angry, displeased, not delighted. But when the praise of the Buddha, Dhamma, or Sangha is spoken, he is pleased, elated, delighted. This, bhikkhus, is a combination for a former adherent of another sect in pleasing. Thus indeed, bhikkhus, a former adherent of another sect is one who pleases. Such a pleasing former adherent of another sect, bhikkhus, having come, should be given ordination. If, bhikkhus, a former adherent of another sect comes naked, a robe should be sought for him, originating from the preceptor. If he comes with uncut hair, the Sangha should be informed for the purpose of shaving. Those, bhikkhus, who are fire-worshippers, matted-hair ascetics, they, having come, should be given ordination; probation should not be given to them. For what reason? These, bhikkhus, are proponents of kamma, proponents of action. If, bhikkhus, a former adherent of another sect, by birth a Sakyan, comes, he, having come, should be given ordination; probation should not be given to him. "This, bhikkhus, is a special privilege I grant to my relatives." The discourse on former adherents of other sects is concluded. Seventh Recitation Section. āro. 26. The Story of the Five Diseases 88. At that time, in Magadha, five diseases were prevalent: leprosy, boils, eczema, consumption, and epilepsy. People afflicted with the five diseases approached Jīvaka Komārabhacca and said this: "Please, master, treat us." "Sirs, I am very busy, with much to do. I must attend to King Bimbisāra, the Magadhan Seniya, and his inner palace, and the Sangha led by the Buddha. I cannot treat you." "Let all our property be yours, master, and we will be your servants. Please, master, treat us." "Sirs, I am very busy, with much to do. I must attend to King Bimbisāra, the Magadhan Seniya, and his inner palace, and the Sangha led by the Buddha. I cannot treat you." Then it occurred to those people: "These Sakyan recluses are of pleasant habits, of pleasant conduct. They eat good food and sleep in sheltered beds. Why don't we go forth among the Sakyan recluses? There, the bhikkhus will attend to us, and Jīvaka Komārabhacca will treat us." Then those people approached the bhikkhus and asked for ordination. The bhikkhus ordained them, and gave them the higher ordination. The bhikkhus attended to them, and Jīvaka Komārabhacca treated them. At that time, the bhikkhus, attending to many sick bhikkhus, lived with much asking, with much requesting: "Give sick-food, give attendant-food, give sick-medicine." Jīvaka Komārabhacca, treating many sick bhikkhus, neglected a certain royal duty. 89. Another man, afflicted with the five diseases, approached Jīvaka Komārabhacca and said this: "Please, master, treat me." "Sirs, I am very busy, with much to do. I must attend to King Bimbisāra, the Magadhan Seniya, and the women's quarters, and the Sangha led by the Buddha; I am unable to treat you.” “May all my property be yours, master, and I will be your slave; please, master, treat me.” “I, good man, have many duties, many things to do, King Seniya Bimbisāra of Magadha must be attended to, and the women's quarters, and the Sangha led by the Buddha; I am unable to treat you.” Then it occurred to that man: “These Sakyan ascetics are of pleasant habits, of pleasant conduct, they eat good food and sleep in sheltered beds. What if I were to go forth among the Sakyan ascetics? There, the bhikkhus will attend to me, and Jīvaka Komārabhacca will treat me. Then I will recover and wander about.” Then that man approached the bhikkhus and asked for ordination. The bhikkhus ordained him, they gave him the higher ordination. The bhikkhus attended to him, and Jīvaka Komārabhacca treated him. He recovered and wandered about. Then Jīvaka Komārabhacca saw that man wandering about, and seeing that man, he said to him: “Were you not, good man,