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one formerly of another sect who has come and is not to be satisfied, should not be given higher ordination. Even if endowed with one of these characteristics, he should not be given higher ordination. In the bright half, everything should be understood as the opposite of what has been said. "Thus, bhikkhus, one who is to be satisfied" means thus, not entering the village too late, not... retreating during the day, not frequenting prostitutes and the like, skillfulness in the duties of fellow celibates, strong desire in recitation and the like, satisfaction in speaking ill of sectarians, dissatisfaction in speaking ill of the Buddhas and the like, dissatisfaction in speaking well of sectarians, satisfaction in speaking well of the Buddhas and the like— by the fulfillment of these eight duties of former sectarians, a former sectarian who has come, pleasing and satisfying to the bhikkhus, should be given ordination. But if, even in the ordination hall, he breaks one duty, he must again undergo probation for four months. Just as for a trainee who has broken a training rule, the training rules and the training agreement are given again, so nothing further needs to be given to him again. For his probation is indeed the probation given previously. Therefore, he must again undergo probation for four months. If, while on probation, he develops the eight attainments, worldly states are by nature liable to be disturbed; he should not be ordained. He should be ordained only after completing the four months of duties. But if, while on probation, he comprehends the four great elements, discerns the derived material forms, defines mind-and-matter, applies the three characteristics and begins insight meditation, worldly states are by nature liable to be disturbed; he should certainly not be ordained. But if, having developed insight, he attains the path of stream-entry, then his duty is fully accomplished. All wrong views are uprooted, the dart of doubt is pulled out; he should be ordained on that very day. Even if, while remaining in the sectarian garb, he becomes a stream-enterer, there is no need for probation; he should be ordained after being given the going forth on that very day. "The robe should be sought based on the preceptor," means, making the preceptor the master, his robe should be sought. The bowl too, in the same way. Therefore, if the preceptor has a bowl and robe, it should be said, "Give it to him." If he does not have them, and others wish to give, even by them, it should be given to the preceptor, saying, "Make this yours and then give it to him." Why? Heretics are contrary. Saying, "The Sangha has given me robes and bowls, what do I owe you?" they would not give advice or instruction. But because he depends on his preceptor for his livelihood, he will be obedient to his words. Therefore it was said, "The robe should be sought through the preceptor." For the tonsure, meaning for the shaving of hair. The story of the tonsure will come later. "Fire-worshippers" means those who attend to fire. "Matted-hair ascetics" means hermits. "These monks are action-theorists," meaning they do not reject action, they hold the view, "There is action, there is the result of action." All Buddhas, while fulfilling the perfection of renunciation, fulfilled it by undertaking this very renunciation. It was fulfilled by me in the same way. Renunciation is not contrary in their teaching. Therefore, they should be given ordination, but they should not be given probation. "This special care I give to my relatives, O monks," meaning this particular, specific care I give to them. Why did he say this? Even though they renounced in a heretical place, they are not desirous of dispraising the Teaching. They are rather praisers, saying, "It is the Teaching of our chief relative." Therefore, he said this. The story of former adherents of other sects is finished. The Story of the Five Diseases 88. "Five diseases were prevalent in Magadha," meaning in the country called Magadha, five diseases among humans and non-humans were prevalent, had reached growth, had reached prosperity. The story of Jīvaka Komārabhacca will appear in the chapter on robes. "One afflicted with five diseases, O monks, should not be ordained," meaning those five prevalent diseases, such as leprosy, one afflicted, overcome by them, should not be ordained. Therein, "leprosy" whether it be red leprosy or black leprosy, whatever kind, including varieties like ringworm, scabs, and itch, all are called leprosy. If it is even the size of a fingernail and is in a growing state, he should not be ordained. But if it is the size of a fingernail in a place normally covered by undergarments and outer robes, and is not growing, if it is on the side that grows, it is permissible. But if it is on the mouth, or on the hands, feet, or back, even if it is on the side that does not grow, and is smaller than the nail-bed, it is not permissible, so it is said in the Kurundi. Even when having him treated and then ordained, he should be ordained only when his natural complexion has returned. One whose body is covered with powder-like scales, similar to a monitor lizard's back, is also not permissible to ordain. A tumor, whether a fatty tumor or any other, if it is a tumor the size of a jujube seed and is on the side that grows, he should not be ordained. But if it is in a concealed place, the size of a jujube seed, and is on the side that does not grow, it is permissible. If it is in an unconcealed place like the mouth, even if it is on the side that does not grow, it is not permissible. Even when having him treated and then ordained, he should be ordained only after his body has been made to have a normal skin. There are tumors called woolly tumors, which hang here and there like cow's udders or fingers; these are also tumors. If these are present, it is not permissible to ordain. In childhood, there are milk pimples, and in youth, there are rough pimples on the face; these disappear in old age, they do not fall into the category of tumors. If these are present, it is permissible to ordain. But there are other rough pimples on the body, some are called lotus-bud-like, others are called mustard-seed-like, just the size of mustard seeds, they spread over the entire body; all of these are of the leprosy type. If these are present, he should not be ordained. Kilāsa is leprosy that does not break open, does not ooze, and is the color of a white lotus petal, by which the body becomes mottled like that of cattle; the decision regarding this leprosy should be understood in the manner stated. Sosa is consumption; if this is present, he should not be ordained. Apamāra is epilepsy due to bile or due to a yakkha; in that case, if seized by a hostile non-human, it is difficult to treat. But if there is even a slight trace of epilepsy, he should not be ordained. The discourse on the five diseases is concluded. The discourse on royal servants 90. In the matter of royal servants – "gather the border" means "increase the border." "Having driven away thieves, due to fear of thieves, they settled down." It is said: “Having settled them in that village, given them protection, set them to work in farming and so forth.” But the king, being a stream-enterer, did not command: “Kill the thieves, slay them.” As for all that, “O king, the head of the preceptor should be cut off,” they said, thinking, “Among those who have gone forth, the preceptor is supreme, then the teacher, then the group,” and that this arose in a partial judgment in a dispute. “Monks, a royal servant should not be ordained.” Here, whether a minister, or a great minister, or a retainer, or one who has attained some rank, or one who has not attained it, whoever is a royal servant who receives food and wages from the king, all are counted as royal servants, and should not be ordained. But their sons, grandsons, or brothers, who do not receive food and wages from the king, may be ordained. However, one who returns to the king the fixed income or monthly or yearly allowance received from the king, or who causes his sons or brothers to accept that position and asks the king, “Now, O king, I am no longer your servant,” or one who has completed the work for which he received wages, or one who has been permitted by the king to go forth, he too may be ordained. The story of the royal servant is finished. The story of the thief 91. In the stories of thieves— “People seeing them,” means those who had seen them in their lay life, and those who hear from others, “This is he,” they see them and are disturbed… …and they close their doors. But those who do not know them, receive alms in their houses. “Monks,” the Blessed One himself is the master of the Dhamma, therefore, to prevent this in the future, he laid down a training rule for the monks, and spoke thus. There, “He wanders as if carrying a banner,” means a banner-bearer. It is said that he is well-known in the world like Mūladeva and others. Therefore, one who wanders about committing village destruction, or highway robbery, or housebreaking in the city, and it is known “So-and-so is doing this and that,” he should not be ordained. But a prince who, desiring the kingdom, commits village destruction and so forth, he may be ordained. He should be ordained. For kings are pleased when he is ordained, but if they are not pleased, he should not be ordained. A thief well-known among the people before, later abandoning thievery and undertaking the five precepts, etc., if people know this, he should be ordained. But those who are thieves of mangoes, jujubes, etc., or house-breakers, etc., who commit theft unseen, and later it is not known that this was done by this person, they too are fit to be ordained. 92. "Having broken a prison" means having broken a jail, etc. Here, "bhayūvara" means those who desist due to fear.