Thereupon he was questioned [not, as in our Ordination Service: ‘Are you inwardly moved by the Holy Spirit to take upon you this office?’ Not: ‘Will you apply all your diligence to frame and fashion your own life and that of your family so as to be wholesome examples?’ but] thus:—Are you free from leprosy, boils, consumption, fits, etc. Are you a male? Are you a free man and not in the royal service? Are you free from debts? Have you the consent of your parents? Are you full twenty years old? Have you an alms-bowl and vestments? What is your name? What is your teacher’s name? If the answers were satisfactory the candidate was admitted. After admission no prayer was pronounced [such as in our Ordination Service: ‘We beseech Thee, merciful Father, send on Thy servant Thy heavenly blessing that he may be clothed with righteousness’[40]]; but he was informed that he was to trust to only four Resources (nissaya), and to abstain from four chief forbidden acts (akaraṇīyāni). These four Resources and four Prohibitions were then communicated to him thus:— First the four Resources as follow:—(1) Broken morsels given in alms for food; (2) Rags from a dust-heap for clothes; (3) Roots of trees for an abode; (4) Liquid putrefying excreta of cows for medicine. Note, however, that, in practice, indulgences (atirekha-lābha) were in all four cases allowed; such as, better food when it happened to be given, or when invited to dinner by rich laymen; linen, cotton, or woollen garments, if dyed yellow and in three pieces (but only one change was allowed); houses, huts, or caves to dwell in, when not itinerating; ghee, honey, or molasses when out of health (Mahā-v° I. 30. 4). Next the four chief Prohibitions (compare the Ten Prohibitions, p. 78), viz.:—(1) Unchastity and sexual acts of any kind; (2) Taking anything not given, even a blade of grass; (3) Killing any living thing, even an ant, or worm, or plant; (4) Falsely claiming the extraordinary powers of a perfected saint (uttarimanussa-dhamma. Mahā-v° I. 78. 2). Clearly there were great temptations to gain celebrity by claiming such powers, or else this fourth prohibition would not have terminated the ceremony. So soon as a man was admitted to full monkhood, he went through a five years’ course of instruction in the entire doctrine and discipline, under the preceptor (Upādhyāya, Āćārya) who had been previously chosen and was required to be of at least ten years’ standing. This was a modification of the Brāhmanical rule that a student (Brahma-ćārī) should study under his preceptor for thirty-six years, or less, until he knew the Veda.