[56] The writer does not think it worth repeating the reasons that induced Gaudama to lay down those several regulations. They owe their origin to the fact that some individuals contrived to be ordained though labouring under physical defects, and thereby became a sort of standing disgrace to the society. It was at the request of his father that Buddha forbade receiving to ordination sons who had not the consent of the parents, and fixed twenty years as the age requisite in him who would offer himself for the promotion to the order of Patzin. No slave, no debtor, could be ordained, because a man in such a condition does not belong to himself, and cannot dispose of his person, which to a certain extent is the property of his master and creditor. [57] It is probable that the allusion to the red colour has a Thibetan origin. The Buddhist monks of that country have adopted the red for their dress, in preference to the yellow, which is the canonical colour of the habit of all the monks among the southern Buddhists. [58] In this part of the regulations the elect is reminded of the primitive condition of the members of the society. In imitation of their brethren of the Brahminical persuasion, and also for the purpose of living in seclusion, the Rahans, in the beginning, were satisfied with dwelling in huts raised at the foot of some tall tree. As soon, however, as Buddhism gained footing in various countries, we see that kings, nobles, and wealthy persons vied with each other in erecting splendid houses for the use of the monks. Gaudama himself was presented by King Pimpathara at Radzagio with the splendid Weloowon monastery. In Thawattie the rich man Anatapein offered him the famous Dzetawon monastery; and the rich lady Withaka of the same country gave him, as a gift, the no less splendid mansion named Pouppayon.