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which hang here and there like cow teats or fingers; these are also tumors, and if present, ordination is not permissible. In childhood, there are milk pimples, and in youth, rough pimples on the face, which disappear in old age; these do not count as tumors, and if present, ordination is permissible. But other rough pimples on the body, and others called lotus-kernel-like, and others called mustard-seed-like, the size of mustard seeds, which spread over the whole body, are all of the leprosy kind; if these are present, ordination is not permissible. Kilāsa is leprosy that does not break open, does not discharge, and is the color of a white lotus petal. If the body is mottled like a cow, the decision regarding that leprosy should be understood in the manner stated. Sosa is consumption. If present, ordination is not permissible. Apamāra is either bilious madness or demon possession. If seized by a hostile non-human, it is difficult to treat. But even if there is a slight apamāra, ordination is not permissible. 124. "Monks, a royal servant should not be ordained; whoever ordains one incurs an offense of wrong-doing" (Mahāvagga 90) According to this, a royal servant should not be ordained. Here, whether a minister or a great minister, a servant, or one who has attained some office or not attained it, anyone who receives food and wages from the king, all are counted as royal servants; such a one should not be ordained. But their sons, grandsons, and brothers, who do not receive food and wages from the king, it is permissible to ordain them. However, one who receives a fixed allowance or a monthly or yearly stipend from the king, from the king Thus he hands over, Or makes his sons or brothers Accept that post. He asks the king, "Now, I am not your servant, O king." Or for whatever reason Wages were taken, That work has been done. Or whoever Has been permitted by the king, Saying, "Go forth!" Him too, It is proper to ordain. 125. Even a notorious thief Should not be ordained. "Monks, a notorious thief Should not be ordained. Whoever ordains him Incurs an offense of wrong-doing." So it is said. Here, "notorious" means One who wanders As if carrying a banner. It means one Notorious in the world, Like Mūladeva and others. Therefore, whoever Wanders about Committing village destruction, Or highway robbery, Or house-breaking And similar acts in a city, And it is known: "So-and-so does this and that," He should not be ordained. But if a prince, Aspiring to the throne, Commits village destruction and so on, 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 formerly notorious Among the people, Later abandons thievery, Undertakes the five precepts. If people know him thus, He should be ordained. But those thieves Who steal mangoes, jujubes, etc., Or house-breakers, Who commit theft unseen, And later it is not known: "So-and-so did this," Them too, It is proper to ordain. 126. But a prison-breaker thief Should not be ordained. "Monks, a prison-breaker thief Should not be ordained. Whoever ordains him Incurs an offense of wrong-doing." So it is said. Here, "prison" is called A place of binding. But here, Whether it be a fetter-binding, Or a chain-binding, Or a rope-binding, Or a village-binding, Or a town-binding, Or a city-binding, Or a guard of men, Or a district-binding, Or an island-binding, Whoever breaks, Or cuts, Or loosens, Or opens any of these bindings, Or escapes While others are not watching, He is counted As a prison-breaker. Therefore, such a prison-brea A thief who has broken his island-bond and gone to another island should not be ordained. But one who is not a thief, merely bound by royal officials for not doing manual labor, thinking, "He will do it if he doesn't escape," if he breaks out of prison and flees, he may be ordained. One who has taken villages, towns, or cities on lease and, failing to fulfill the terms, has been put in prison, if he escapes and comes, he should not be ordained. One who has earned wealth through farming and is living, but has been bound by someone who brought a slanderous report, saying, "He has found a treasure," it is not proper to ordain him right there. But if he has fled, it is proper to ordain him in the place he has gone to. 127. "Monks, a proclaimed thief should not be ordained. Whoever ordains him incurs an offense of wrong-doing," according to this saying, a proclaimed thief should not be ordained. Here, a proclaimed thief is anyone who has committed theft or another serious royal offense and has fled. And the king has him proclaimed in a letter or a book, saying, "So-and-so, wherever he is seen, is to be seized and killed," or "His hands and feet are to be cut off," or "Such and such a fine is to be exacted from him." This is a proclaimed thief; he should not be ordained. 128. One who has been flogged and punished should not be ordained, "Monks, one who has been flogged and punished should not be ordained. Whoever ordains him incurs an offense of wrong-doing," according to this saying. Here, one who is beaten for not doing messages or errands is not considered punished. But one who has taken something on lease or otherwise, eaten it, and then cannot return it, and is beaten with whips, thinking, "Let this be your punishment," this one is considered flogged and punished. And whether he has been beaten with whips or with half-sticks or any other means, as long as the wound is fresh, he should not be ordained. But when the wound is normal, he may be ordained. However, if he has been struck with knees or skulls or coconut stones or the like... he is released, and knots appear on his body, he should not be ordained, only after making it comfortable and the knots have subsided, should he be ordained. 129. One marked by a brand, who has undergone punishment, should not be ordained. "Monks, one marked by a brand, who has undergone punishment, should not be ordained. Whoever ordains him incurs an offense of wrong-doing," (Mahavagga 95) thus it is said. Here too, the state of having undergone punishment should be understood in the former manner. But if a mark has been branded with hot iron on his forehead or thighs, etc., if he is a free man, as long as the wound is fresh, he should not be ordained. 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 the three circles are covered by the upper robe, it is permissible to ordain him. If it is in an unhidden place, it is not permissible. 130. "Monks, a debtor should not be ordained. Whoever ordains him incurs an offense of wrong-doing," (Mahavagga 96) thus it is said, so a debtor should not be ordained. Here, a debtor is one for whom a debt has been taken by his fathers or grandfathers, or by himself, or for whom something has been taken by his parents, having put him as surety. He holds that debt for others, thus he is a debtor. But if other relatives take something, having put him as surety, he is not a debtor. For they are not authorized to put him as surety. Therefore, it is permissible to ordain him; otherwise, it is not permissible. But if his relatives and blood relations say, "We will pay, ordain him," and take the debt upon themselves, or if someone else, seeing his good conduct, says, "Ordain him, I will pay the debt," it is permissible to ordain him. If these are not present, the bhikkhu should inform even such a supporter, "This being, due to the hindrance of debt, cannot go forth." If he agrees, he should be ordained. Even if he has his own permissible belongings, saying, "I will give these," he should be ordained. But if neither relatives nor others agree, and he has no wealth of his own... i, 'Ordain him, go for alms, and release him' – it is not right to ordain with this thought. If he ordains, an offense of wrong-doing. Even if he fled, he must be brought and given. If he does not give, all the debt is on his neck. For one who ordains unknowingly, no offense. But by one who sees, he must be brought and shown to the creditors. For one who does not see, the debt is not on his neck. If a debtor, going to another land, even when questioned, says, 'I owe nothing to anyone,' and ordains, and the creditor, seeking him, goes there, the young monk, seeing him, flees, he approaches the elder and says, 'Venerable sir, by whom was this one ordained? He took so much of my money and fled!' The elder should say: 'Lay follower, I ordained him when he said, "I am debt-free." What can I do now? Look at my bowl and robes!' This is the proper course there. But if he flees, the debt is not on his neck. But if, seeing him right before the elder, he says, 'This is my debtor!' it should be said, 'You yourself know your debtor.' Even so, the debt is not on his neck. Even if he says, 'This one is ordained, where will he go now?' the elder should say, 'You yourself know.' Even if he flees then, the debt is not on his neck. But if the elder says, 'Where will this one go now? Let him stay right here!' and he flees, the debt is on his neck. If he is a being with good causes, endowed with good conduct, the elder should say, 'He is such a one.' If the creditor releases him, saying 'Good!', that is skillful. If he says, 'Give half and half,' it should be given. At another time, if he is very importunate, even if he says, 'Give all,' it must be given. But if he is skilled in recitation, questioning, and so on, very helpful to the bhikkhus, even having sought the debt by alms-round practice, it must be given. 131. A slave should also not be ordained, as it is said: 'Monks, a slave should not be ordained. Whoever ordains one, an offense of wrong-doing.' (Mahāvagga 97) There are four kinds of slaves: born within, bought with money bought, brought by force, or one who has voluntarily become a slave. Here, "born within" means a slave by birth, the son of a household slave woman.