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sometimes comes and throws one to the ground, rubbing the hands, mouth, and other body parts on the ground. 124. ‘Great minister’ means endowed with great power and authority. ‘‘Now I am not the king’s servant’’— ‘he takes leave’— this is said with reference to an office given by the king himself. But if someone is appointed by royal officials, such as ministers, or is a servant of ministers and so forth, he should take leave of those ministers and so forth. it is fitting to cut. 125. Because it is said "banner-bound," it is understood that an unmanifest thief should be ordained. Therefore, it will say, "those who are thieves of mangoes, jujubes, etc." Thus they know, they know "he is born virtuous." 126. Having broken: having broken the fetter. Having cut: having cut the chain-bond. Having released: having released the rope-bond. Having opened: having opened village gates, etc., in village bonds, etc. Or he flees unseen: he flees unseen by the men, the guards, in the men's guard. 129. In the former manner: in the manner stated here, "struck by a whip, one who has undergone punishment." 130. Even if he has fled: even if he has fled out of fear, knowing the arrival of the creditors, he is a debtor. It is a neck (a burden) because, knowing his debtor status, he has disrespectfully admitted the debt-free into the state of a monk. Little by little: a little, a little. It must be given: whether the debtor has wealth or not, he should be zealous in giving, and other monks should say, "do not abandon the burden," and be his helpers, thus it shows. For by abandoning the burden, he might be made to pay with the value of his goods. 131. "Having imposed the custom of a slave, bought" — this prevents one bought for the purpose of freeing him from slavery. For such a person, even if bought with money, is not a slave. In the Vajirabuddhiṭīkā, however, it is said, "country custom means the various country customs such as making a declaration and writing a document." According to the custom in each place: by the rule of making one not a slave through slave-documenting, etc., in that particular country. At anointing ceremonies, etc., they release all bonds; referring to that, it is said, "by a universal (custom)." If they themselves write the document, it is not fitting: those free women, saying "we too are slave-girls for hire," for their own protection, themselves have their names written in the slave-documents of kings; their children also become royal slaves, therefore it is not fitting to ordain them. Not ordained by them if not given. as many as are their owners, even if not given by one of them, they should not be ordained. But it is proper to ordain them after making them free. Thus, in the monastery to which those temple attendants were given, having informed the Sangha in that monastery, and having made them free by means of a share of work, money, etc., it is proper to ordain them. In the Vajirabuddhi Commentary, however, it is written: "It is proper for sons of temple servants." It is said: "If one wishes to ordain a temple attendant, he should be ordained after giving another." The meaning here of the Mahāpaccari is this: "We give temple attendants to the community of monks," because they were given thus, they are not their slaves. It is written that they are not slaves because it is said: "A temple attendant is neither a slave nor a free person." The sprinkling of buttermilk is a custom in Sri Lanka. And they should be ordained because they are temple attendants of the Sangha. It is said: "One may even make a masterless slave free by oneself." In the Sāratthadīpanī, however, it is said: "They are like those on whose heads buttermilk has been poured." Just as when making non-slaves, they wash the head with buttermilk and make them non-slaves, so too, because they were given with the word 'temple attendant', they are non-slaves – this is the meaning. They say: "The sprinkling of buttermilk is a custom in Sri Lanka." It is said: "They should not be ordained." Even if given with a permissible word, because they are temple-servants of the Sangha, it is said thus. In the Vimativinodanī too, it is said: "They are like those on whose heads buttermilk has been poured." In some countries, when making non-slaves, they sprinkle buttermilk on the head. By that, it is said, they become non-slaves. So too, this is the meaning even if given with the word 'temple attendant'. Even if given thus, they are still temple-slaves of the Sangha, therefore it is said: "They should not be ordained." Because it is said: "It is called temporary," whether given with a time limit, or with the desire to take back later, all such is to be understood as temporary. A masterless slave is one whose master's family, without relatives, has perished by death, and there is no heir for him. Such a one, by those of the same caste, or by residents of the dwelling village, or by lords, having been made free, he should be ordained. Temple slaves are also slaves. For in some countries they are royal slaves, or in some, monastery slaves, therefore it is said that they should not be ordained. But in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.97), it is said: "A masterless slave is one whose masters, with their children and wives, are dead, and there is no one to take possession of him; he also should not be ordained, but it is permissible to make him free oneself. Or if there are masters in that country, it is permissible to have them do so. 'It is permissible to ordain the son of a temple slave' is said in all three knot-places (commentaries). 'They say there is no offense for a slave who, having ordained, sees his masters and flees.'" But in the Vimativinodanī, it is said: "If one ordains a slave and, seeing the masters, removes him to conceal him, he should be charged with the offense of taking what is not given, by way of the foot (aiding in theft), but for the slave who flees, there is no offense." 132. In cases like those with severed hands, "root of the ear" refers to the cutting of the entire ear. "By the ear-flap" means by the ear-lobe. But "whose ear is pierced" refers to the hole below for placing earrings and so on. "For that is capable of being joined." "At the goat's foot" means at the tip of the goat's foot-like nose bone. For it is not possible to cut above that. "To join" refers to a non-disfigured appearance, but a disfigured one causes defilement to the assembly. "One with a hunchback body" means one with a crooked body. "One whose body is straight like Brahmā" is the Blessed One, Brahmā-straight-bodied. "The remaining beings" are beings devoid of this characteristic. By this, it shows that, apart from the Great Man and the Universal Monarch, other beings belong to the hunchback category. For most beings bend at the shoulders, waist, and knees, at three places. Those who bend at the waist bend backwards. Those who bend at two places bend forwards. But tall-bodied ones are crooked on one side. And some, raising their faces, are like those counting the stars. they cry, some have little flesh and blood, like stakes, some are bent forward, trembling as they go. "Parivaṭumo" means a round body all around. This shows that such dwarfs are not round. 133. "Aṭṭhisirācammasarīro" means a body of only bones, sinews, and skin. "Kūṭakūṭasīso" is an inverted form to show that the flesh is clumped in many places. Therefore, it says "like a cluster of palm fruits." A cluster of palm fruits is called a "piṇḍi." "Anupubbatanukena sīsenā" means with a head that gradually tapers, like a stupa finial. "Nāḷisīso" is one with a head that is uniformly thick from beginning to end, like a large bamboo joint. "Kappasīso" is a head split in two, like an elephant's forehead. The explanation of "kaṇṇikakeso vā" is "pāṇakehī" and so on. Referring to the hair growing on the forehead like a monkey's, it says "sīsalomehī" and so on. "Makkaṭabhamuko" means having eyebrows with hair undivided from the forehead hair. "Akkhicakkehī" means with eye-circles. "Kekaro" means one who looks askance. "Udakatārakā" means the reflected image in water for those who look. Some say "udakabubbuḷaṃ" (water bubble). "Akkhitārakā" means the shadow of those standing opposite. Some also say "akkhibhaṇḍakā." "Atipiṅgalakkhi" means very reddish-brown eyed, or "majjārakkhi" (marrow-eyed). "Madhupiṅgalaṃ" means honey-brown. In "nippakhumakkhī," the word "pakhuma" is established for the eyelashes, so "nippakhumakkhī" means without them. "Akkhipākenā" means with a disease causing putrefaction and inflammation at the edges of the eyelids. "Cipiṭanāsiko" means having a flat nose. "Paṭaṅgamaṇḍūko" is a large-mouthed frog. "Bhinnamukho" means having a mouth that is split at the corners, or always open-mouthed. "Vaṅkamukho" means having a lower jawbone that is displaced to one side. "Oṭṭhacchinnako" means having lips with flesh removed, either by birth or later by a knife or similar instrument, on either lip. "Eḷamukho" means having a mouth constantly dripping with saliva. "Bhinnagalo" means having a sunken neck. "Bhinnauro" means having a very deeply sunken chest. Thus, "bhinnapiṭ" is. All that is meant by "itchy-bodied" and so forth. And here, the determination is as stated in the case of leprosy and so forth, so it says "the determination" and so forth. "Vātaṇḍika" means one afflicted with a disease of growth in the testicles, or one whose testicles are swollen by a wind-disease. One whose elevated part is visible even when covered by clothing, such a one should not be ordained. "Vikaṭa" means one with splayed feet, whose knees protrude outwards when walking. "Saṅghaṭṭa" means one with inward-turning feet when walking, whose knees turn inwards when walking. "Mahājaṅgha" means one with thick shins. "Mahāpāda" means one with large soles. "Pādavemajjhe" means in the middle of the top of the foot. By this, it shows that the front of the foot and the heel are similar. 134.