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But these, having obtained fearlessness, are not "bhayūvara," but "abhayūvara"; and it should be understood that the letter 'p' here is changed to 'v'. "Monks, one who breaks a prison should not be ordained." Here, "kāra" is called a prison. Here, whether it be a fetter, or a chain, or a rope, or a village confinement, or a town confinement, or a city confinement, or a guard of men, or a district confinement, or an island confinement, whoever breaks, or cuts, or loosens, or opens any of these confinements, and flees, whether seen or unseen, is counted as a prison-breaker. Therefore, such a prison-breaking thief, even if he breaks an island confinement and goes to another island, should not be ordained. But one who is not a thief, merely not doing manual labor, and is bound by royal officials, etc., thinking "he will do it for us without fleeing," even if he breaks prison and flees, he should be ordained. But one who has taken villages, towns, cities, etc., on lease, and failing to fulfill it, has been put into prison, if he flees and comes, he should not be ordained. And one who, having earned wealth by farming, etc., and living, has been bound by someone bringing a slander that "a treasure has been found by him," it is not proper to ordain him right there. But if he has fled and gone, it is proper to ordain him in the place he has gone to. 93. "Monks, one who is not registered." Here, "likhitaka" means not merely "where..." he is to be killed there.” But if anyone, having committed theft or any other serious offense against the king, has fled, and the king has written on a leaf or in a book, “So-and-so, wherever he is seen, is to be seized and killed,” or “His hands and feet are to be cut off,” or “So much fine is to be exacted from him,” this one is called a “written-down criminal,” and he should not be ordained. 94. “One who has been flogged and punished” – here, one who is beaten for not carrying out messages or the like is not considered punished. But one who, having taken and consumed something with a prostitute or otherwise, and being unable to return it, is flogged with whips with the words, “Let this be your punishment,” this one is “one who has been flogged and punished.” Whether he has been flogged with whips or with any other half-stick or the like, he should not be ordained as long as his wounds are fresh. But when the wounds are normal, he may be ordained. If, however, he has been beaten and released with knees or skulls or coconut stones or the like, and lumps are visible on his body, he should not be ordained. He should be ordained only when the lumps have subsided and the body is healthy. 95. “One who has been branded and punished” – here, the state of being punished should be understood in the same way as before. But if a mark has been branded on his forehead or thighs or other places with hot iron, if he is a free man, he should not be ordained as long as his wounds are fresh. If his wounds have healed and are level with the skin, and the mark is not visible, and if it is in a hidden place when a triple-layered robe is worn as an upper robe, it is permissible to ordain him; if it is in an unhidden place, it is not permissible. The story of thieves is finished. The story of debtors 96. “Monks, a debtor” – here, a debtor is one for whom a debt has been taken by his fathers or grandfathers, or who has himself taken a debt, or for whom something has been taken by his parents as security; he owes that debt to others, so he is a debtor. But if other relatives take something as security, he is not a debtor. is a debtor. Indeed, they are not able to make him pay, therefore, it is proper to ordain him, otherwise, it is not proper. But if his relatives and blood-relations say, "We will give it, ordain him," and take the debt upon themselves, or if someone else, seeing his good conduct, says, "Ordain him, I will give the debt," it is proper to ordain him. If these are not present, the bhikkhu should inform even such a supporter, "A sentient being with a cause does not ordain due to the impediment of debt." If he agrees, he should be ordained. Even if he has his own suitable belongings, saying, "I will give this," he should be ordained. But if neither relatives nor others agree, nor does he have his own wealth, it is not proper to ordain him thinking, "After ordaining him, I will wander for alms and release him." If he ordains him, it is a dukkata offense. He should even be brought back and given. If he does not give, all the debt becomes a burden. There is no offense for one who ordains unknowingly. But one who sees him should bring him and show him to the creditors. For one who does not see, there is no burden. If a debtor goes to another country and, when asked, says, "I owe nothing to anyone," and ordains, and the creditor, searching for him, goes there, and the young monk, seeing him, flees, and the creditor approaches the elder and says, "Venerable sir, by whom was this one ordained? He ran away after taking so much of my money," the elder should say, "Upāsaka, I ordained him when he said, 'I am debt-free.' What can I do now? Look, I only have my bowl and robes." This is the proper course of action there. But if he flees, there is no burden. But if the creditor, seeing him right in front of the elder, says, "This is my debtor," the elder should say, "You yourself know your debtor." Even so, there is no burden. Even if he says, "This one is ordained, where will he go now?" the elder should say, "You yourself know." Even if he flees, there is no burden for him. But if the elder thinks, "Where will this one go now? Let him stay here," If he speaks, and he flees, he is beheaded. If he is a being with good reasons, endowed with good conduct, the elder should say, "This is such a one." If the creditor releases him, saying "Good!", this is skillful. But if he says, "Give half of half," it should be given. At another time, if he is very importunate, even if he says, "Give everything," it should still be given. But if he is skilled in recitation and inquiry, and very helpful to the monks, even by seeking alms according to the alms-round practice, the debt should still be paid. The story of the debtor is finished. The story of the slave 97. "Not a slave, monks." Here there are four kinds of slaves: born within, bought with money, brought as captives, and one who became a slave of his own accord. Among these, "born within" means a born slave, the son of a household slave woman. "Bought with money" means a son bought from his parents, or a slave bought from his masters, by giving money and imposing the status of a slave. These two should not be ordained. One who ordains them should first make them not-slaves according to the custom of that place, and then ordain them. "Brought as captives" means they bring free people from another country, either by plundering or by enticing them. Or, within the country itself, the king commands, "Plunder this village!" for some offense committed, and then they also bring people. There, all men are slaves, and women are slave women. Such a captive slave, while living with those who brought him, or bound in a prison, or guarded by men, should not be ordained. But if he has fled and gone, he may be ordained in the place where he has gone. If the king, being pleased, says, "Release the captives," or if they are released from bondage by some general rule, then they should certainly be ordained. "One who became a slave of his own accord" means one who, for the sake of life or for the sake of protection, himself took on the state of a slave, saying, "I am your slave." Like the elephant, horse, cattle, and buffalo keepers of kings, such a slave should not be ordained. The sons of the king's concubine-slaves are like the sons of ministers; they too... should not be ordained. Unrestrained free women who wander with courtesans, it is permissible to ordain their sons. If they themselves put up a sign, it is not permissible. Slaves of hired laborers and the like, if not given by them, should not be ordained. In monasteries, slaves for the monastery, given by kings, it is not permissible to ordain them. But having made them free, it is permissible to ordain them. In the Mahāpaccari, it is said: "Those who bring slaves born in the household or bought with money and give them to the community of monks, saying, 'We give them as monastery attendants,' are like those whose heads have been sprinkled with water; it is permissible to ordain them." In the Kurundi, however, it is said: "They give them with the proper expression, saying, 'We give an attendant for the monastery.' By whatever expression he may have been given, he should not be ordained." Poor people, who live relying on the Sangha, become kappiyakārakas in the monastery; it is permissible to ordain even these. If both parents are slaves, or if only the mother is a slave and the father is not a slave, it is not permissible to ordain him. But if the mother is not a slave and the father is a slave, it is permissible to ordain him. If a monk's relatives or supporters give a slave, saying, "Ordain this one, he will perform services for you," or if he himself has a slave, he should be ordained only after being made free. In the Kurundi, it is said: "If owners give a slave, saying, 'Ordain this one; if he is pleased, he will be free, but if he deviates, he will be our slave,' this is called 'temporary,' it is not permissible to ordain him." If there is a masterless slave, he too should be ordained only after being made free. If one ordains or gives higher ordination without knowing, and later comes to know, it is permissible to make him free. And to illustrate this matter, they tell this story: It is said that a certain family slave woman, having fled with a man to Anurādhapura, and living in Rohaṇa, gave birth to a son. He, having gone forth and received higher ordination, was conscientious and scrupulous.