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"Ordain this one," and when asked, "Where is his father?" she says, "He has run away to play a game of wits," it is permissible to ordain him. If the mother has run away with some man, but the father says, "Ordain him," here too the same rule applies. If the father is away, and the mother permits, saying, "Ordain my son," and when asked, "Where is his father?" she says, "What is your concern with his father? I will take responsibility," it is permissible to ordain him, so it is said in the Kurundī. If the parents are dead, and the child has been raised by aunts and so forth, when he is being ordained, if the relatives quarrel or complain, therefore, to prevent disputes, he should be ordained after asking them; but there is no offense for ordaining without asking. Those who take and raise a child in his infancy are called foster parents; the same rule applies to them. If a son, relying on himself, If one lives, not with parents. Even if he is a king, he must be ordained after asking permission. Having been ordained with the parents' permission, if he later disrobes, even if he is ordained a hundred times and disrobes, each time he returns, he must be ordained again and again after asking permission. Even if they say, "This one has disrobed and come home, he does not do our work, he does not fulfill your duties after ordaining, there is no need to ask his permission, ordain him whenever he comes," if he is thus abandoned, it is permissible to ordain him again without asking permission. And if one was given in childhood, saying, "This one is given to you, when you wish, you may ordain him," then when he returns, he must be ordained again without asking permission. But if in childhood they allowed, saying, "Venerable Sir, please ordain this one," but later, when he has grown up, they do not allow it, this one should not be ordained without asking permission. One quarrels with his parents and comes saying, "Ordain me." When told, "Go and ask permission," he says, "I will not go, if you do not ordain me, I will burn down the monastery, or I will strike you with a weapon, or I will cause harm to your relatives or supporters by cutting down their groves, etc., or I will fall from a tree and die, or I will enter among thieves, or I will go to another country." It is permissible to ordain him for his own protection. But if his parents come and say, "Why did you ordain our son?" they should be told the reason, "We ordained him for his protection, you should understand with your son." If he climbs a tree saying, "I will fall from the tree," and lets go of his hands and feet, it is permissible to ordain him. One goes to a foreign country and asks for ordination. If he went after asking permission, he should be ordained. If not, a young monk should be sent to ask permission, and then he should be ordained. If it is very far, it is permissible to ordain him and then send him with monks to show him. Kur And it is said in the commentary: “If it is far, and the path is a great wilderness, it is permissible to ordain, thinking, ‘I will go and ask permission.’” But if the parents have many children, and they say, “Venerable sir, whichever of these children you wish, you may ordain him,” having examined the children, whichever one he wishes, that one should be ordained. And if he is permitted by the entire family or village, saying, “Venerable sir, whichever one you wish in this family or village, you may ordain him,” whichever one he wishes, that one should be ordained. 144. Thus, when ordaining one who is free from the fault of ordination and permitted by parents, if his hair is not yet cut, and there are other bhikkhus in the same sīmā, permission for hair-cutting, the tonsure, should be asked. Herein, the method of asking permission is: Having gathered the bhikkhus within the sīmā, and brought the ordination candidate there, it should be said three times, or two times, or once: “Venerable sirs, I ask the Saṅgha for the tonsure of this boy.” And here, it is permissible to say: “I ask for the tonsure of this boy,” or “I ask for the making of this one into a recluse,” or “This one wishes to be a recluse,” or “This one wishes to ordain.” If it is a suitable place, and the number of bhikkhus dwelling there is known, such as ten, or twenty, or thirty, one should go to their standing place or sitting place and ask permission in the same manner as before. It is permissible to send young bhikkhus or novices without the ordination candidate himself, and have them ask permission in this manner: “Venerable sirs, there is an ordination candidate; we ask for his tonsure.” If some bhikkhus have entered a dwelling or a thicket, etc., and are sleeping or practicing the recluse’s duties, and those asking permission, even searching, do not see them, and they are convinced “All have been asked by us,” ordination is a light act; therefore, one who is ordained is well-ordained, and for the ordainer, there is no offense. But if the monastery is large, an abode for thousands of bhikkhus, it is difficult to gather all the bhikkhus, let alone to ask them in turn, or to stand at the boundary of the chapter house, or to go to rivers, seas, etc., to ordain. But if one is newly shaven, or confused, or one of the Nigaṇṭhas and so forth, or has hair two finger-breadths long, or less than two finger-breadths long, there is no need for hair-cutting, therefore it is permissible to ordain such a one even without asking for the shaving. But one who has hair longer than two finger-breadths, even if he wears only a single topknot, must be ordained only after asking for the shaving. 145. And when ordaining after thus asking, one must ordain one who has a complete bowl and robes. If he does not have them, it is permissible to ordain him with a borrowed bowl and robes; it is permissible to take them confidently from a suitable place and ordain him. If (Mahāva. Aṭṭha. 118) he has come bringing an unbaked bowl and cloths for robes, it is permissible to give him unhandled alms-food while he stays in the monastery until the bowl is baked and the robes are made; it is permissible for him to eat from plates. Before noon, it is permissible to give him a share of material things equal to that of a novice; but the acceptance of a lodging, and tickets for meals, invitations for meals, and so forth, are not permissible. After noon, a share of medicines such as oil, rice, honey, treacle, equal to that of a novice, is permissible. If he is sick, it is permissible to attend to him with medicine, all care-taking like that for a novice. But it is not permissible to ordain one seeking higher ordination with a borrowed bowl and robes. It is said: "Bhikkhus, one should not ordain with a borrowed bowl and robes; whoever ordains, there is an offense of wrong-doing" (Mahāva. 118). Therefore, he must be ordained only with a complete bowl and robes. If he does not have them, and the preceptors and teachers wish to give them to him, or other bhikkhus, having given them up without attachment, may give him a bowl and robes that are not subject to formal acquisition. ...the act. But for one who ordains with a requested bowl or robe, there is an offense, but the ordination is not invalid. 146. When ordaining someone who has a complete bowl and robe (Mahāva. Aṭṭha. 34), if there is an opportunity, he should ordain him himself. If he is busy with teaching and questioning, and does not find an opportunity, one young monk should be told, "Ordain this one." If a young monk, even if not told, ordains him on behalf of the preceptor, it is valid. If there is no young monk, even a novice should be told, "Take this one to the boundary, ordain him, and having clothed him in the yellow robes, come back." But the refuges should be given by oneself. Thus, he is ordained by a monk. For no one other than a monk can ordain a man, nor anyone other than a nun a woman. But a novice or a female novice can give the yellow robes by command, and the shaving of the hair is well done by anyone. But if he is a capable, well-grounded, known, and reputable young man of good family, one should make an opportunity and ordain him oneself. And he should not be dismissed with, "Take a handful of clay, bathe, and come back." For those who wish to ordain first have strong enthusiasm, but later, seeing the yellow robes and the razor for shaving hair, they become frightened and run away right there. Therefore, one should lead him to the bathing place oneself, and if he is not too young, he should be told, "Bathe." His hair, however, should be washed by oneself, taking clay. A young boy, however, should be made to descend into the water himself, and rubbed with cow dung and clay and bathed. And if he has itch or boils, just as a mother does not loathe her son, so too, without loathing, he should be thoroughly rubbed and bathed, starting from his hands and feet to his head. Why? For by such help, young men of good family become strongly affectionate towards their teachers and preceptors and the Dispensation, deeply respectful, and unwavering in their practice. They overcome any arising discontent and attain the state of an elder, being grateful and appreciative. ti. When it is time for bathing, or for shaving hair and beard, do not say: “You are famous and glorious! Now, relying on you, we will not suffer for requisites.” No other worldly talk should be spoken. Instead, one should say to him: “Friend, pay close attention! Establish mindfulness!” And teach him the meditation on the five parts of the body. When teaching, one should make clear the impure, disgusting, and repulsive nature of their color, shape, smell, abode, and location, or their lifeless and soulless nature. For if he has previously cultivated dispositions, developed his meditation, like a ripe boil awaiting a thorn-prick, or a full-blown lotus awaiting the sunrise, then as soon as the meditation object is started and he applies his mind,