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of little learning, and of poor wisdom. Indeed, monks, a monk endowed with these five factors should not dwell unattached. Monks, a monk endowed with five factors should dwell unattached. He is not deficient in higher virtue, not deficient in conduct, not deficient in views, of much learning, and wise. Indeed, monks, a monk endowed with these five factors should dwell unattached. Furthermore, monks, a monk endowed with five factors should not dwell unattached. He does not know an offense, does not know a non-offense, does not know a light offense, does not know a grave offense, and for him, both Pātimokkhas are not well-learned in detail, not well-analyzed, not well-practiced, not well- well-determined according to the suttas and according to the details—with these five factors, bhikkhus, a bhikkhu should not dwell without a preceptor. “With five factors, bhikkhus, a bhikkhu should dwell without a preceptor. He knows an offense, he knows a non-offense, he knows a light offense, he knows a grave offense, and both Pātimokkhas are well-received by him in detail, well-analyzed, well-recited, well-determined according to the suttas and according to the details—with these five factors, bhikkhus, a bhikkhu should dwell without a preceptor. “With another five factors, bhikkhus, a bhikkhu should not dwell without a preceptor. He does not know an offense, he does not know a non-offense, he does not know a light offense, he does not know a grave offense, he is less than five years ordained—with these five factors, bhikkhus, a bhikkhu should not dwell without a preceptor. “With five factors, bhikkhus, a bhikkhu should dwell without a preceptor. He knows an offense, he knows a non-offense, he knows a light offense, he knows a grave offense, he is five years ordained or more than five years ordained—with these five factors, bhikkhus, a bhikkhu should dwell without a preceptor. The discourse on being released from dependence is finished. The chapter of fives and tens is finished. 104. “With six factors, bhikkhus, a bhikkhu should not dwell without a preceptor. He is not endowed with the training in virtue, he is not endowed with the training in concentration, he is not endowed with the training in wisdom, he is not endowed with the training in liberation, he is not endowed with the training in the knowledge and vision of liberation, he is less than five years ordained—with these six factors, bhikkhus, a bhikkhu should not dwell without a preceptor. “With six factors, bhikkhus, a bhikkhu should dwell without a preceptor. He is endowed with the training in virtue, He is endowed with blindness, with the unconditioned aggregate of concentration, with the unconditioned aggregate of wisdom, with the unconditioned aggregate of liberation, with the unconditioned aggregate of knowledge and vision of liberation, and he is five years old or more than five years old – Monks, a bhikkhu endowed with these six qualities should live unattached. Furthermore, monks, a bhikkhu endowed with these six qualities should not live unattached. He is faithless, shameless, fearless of wrongdoing, lazy, unmindful, and less than five years old – Monks, a bhikkhu endowed with these six qualities should not live unattached. Monks, a bhikkhu endowed with six qualities should live unattached. He is faithful, conscientious, fearful of wrongdoing, energetic, mindful, and he is five years old or more than five years old – Monks, a bhikkhu endowed with these six qualities should live unattached. Furthermore, monks, a bhikkhu endowed with these six qualities should not live unattached. He is deficient in higher virtue, deficient in conduct regarding his livelihood, deficient in view regarding higher views, unlearned, unwise, and less than five years old – Monks, a bhikkhu endowed with these six qualities should not live unattached. Monks, a bhikkhu endowed with six qualities should live unattached. He is not deficient in higher virtue, not deficient in conduct regarding his livelihood, not deficient in view regarding higher views, learned, wise, and he is five years old or more than five years old – Monks, a bhikkhu endowed with these six qualities should live unattached. Furthermore, monks, a bhikkhu endowed with these six qualities should not live unattached. He does not know what is an offense, he does not know what is not an offense, light He does not know an offense, He does not know a serious offense, And his two Pātimokkhas Are not well-received in detail, Not well-divided, Not well-practiced, Not well-determined, According to the suttas and the explanations, He is less than five years (ordained) – With these six factors, monks, A bhikkhu should not live independently. "With six factors, monks, A bhikkhu should live independently. He knows an offense, He knows a non-offense, He knows a light offense, He knows a serious offense, And his two Pātimokkhas Are well-received in detail, Well-divided, Well-practiced, Well-determined, According to the suttas and the explanations, He is five years (ordained) or more than five years (ordained) – With these six factors, monks, A bhikkhu should live independently." The eighth recitation section on Abhayūvara is finished. The eighth recitation section. 41. The Story of Rāhula 105. Then the Blessed One, having stayed in Rājagaha as long as he wished, set out on a journey towards Kapilavatthu. Journeying by stages, he arrived at Kapilavatthu. There, indeed, the Blessed One was staying among the Sakyans, in Kapilavatthu, at the Nigrodha Park. Then the Blessed One, having dressed in the forenoon, and taking his bowl and robe, went to the dwelling of Suddhodana the Sakyan. Having approached, he sat down on the seat prepared for him. Then Rāhula's mother, the queen, said to Prince Rāhula: "That is your father, Rāhula. Go, ask for your inheritance!" Then Prince Rāhula went to where the Blessed One was. Having approached, he stood before the Blessed One, (saying): "Pleasant is your shadow, ascetic." Then the Blessed One rose from his seat and departed. Then Prince Rāhula followed the Blessed One, behind him, (saying): "Give me my inheritance, ascetic; Give me my inheritance, ascetic!" Then the Blessed One addressed Venerable Sāriputta... He addressed him: "Then, Sāriputta, ordain Prince Rāhula." "How, Venerable Sir, shall I ordain Prince Rāhula?" Then the Blessed One, on this occasion, on this matter, having given a Dhamma talk, addressed the bhikkhus: "I allow, bhikkhus, the novice ordination by means of the three refuges. And thus, bhikkhus, he should be ordained: First, have his hair and beard removed, have him put on saffron robes, have him arrange his upper robe over one shoulder, have him bow at the feet of the bhikkhus, have him squat down, have him raise his clasped hands, and have him say this: 'I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Saṅgha for refuge; A second time, I go to the Buddha for refuge, A second time, I go to the Dhamma for refuge, A second time, I go to the Saṅgha for refuge; A third time, I go to the Buddha for refuge, A third time, I go to the Dhamma for refuge, A third time, I go to the Saṅgha for refuge.' I allow, bhikkhus, the novice ordination by these three refuges." Then Venerable Sāriputta ordained Prince Rāhula. Then Suddhodana the Sakyan approached the Blessed One. Having approached, he saluted the Blessed One and sat down to one side. Sitting to one side, Suddhodana the Sakyan said this to the Blessed One: "Venerable Sir, I ask the Blessed One for one boon." "The Tathāgatas, Gotama, have passed beyond boons." "That which, Venerable Sir, is proper, and blameless." "Speak, Gotama." "When the Blessed One went forth, Venerable Sir, no small suffering was mine. Likewise with Nanda, and excessively with Rāhula. The love for a son, Venerable Sir, cuts the skin, having cut the skin, it cuts the hide, having cut the hide, it cuts the flesh, having cut the flesh, it cuts the sinew, having cut the sinew, it cuts the bone, having cut the bone, it reaches the marrow and stays there. It would be good, Venerable Sir, if the noble ones would not ordain a son without the permission of his parents." should not ordain him.” Then the Blessed One instructed, enlightened, incited, and gladdened Suddhodana the Sakyan with a Dhamma talk. Then Suddhodana the Sakyan, having been instructed, enlightened, incited, and gladdened by the Blessed One with a Dhamma talk, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then the Blessed One, on this occasion, on this account, gave a Dhamma talk and addressed the bhikkhus: “Bhikkhus, a son whose parents have not given permission should not be ordained. Whoever ordains him commits an offense of wrong-doing.” Then the Blessed One, having stayed in Kapilavatthu as long as he wished, set out on a wandering tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī. There the Blessed One resided in Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time, the lay supporter family of Venerable Sāriputta sent a boy to Venerable Sāriputta, saying: “Let the elder ordain this boy.” Then it occurred to Venerable Sāriputta: “The Blessed One has laid down: ‘One should not supervise two novices alone.’ And this Rāhula is my novice. How should I proceed?” He reported this matter to the Blessed One. “I allow, bhikkhus, a competent and capable bhikkhu to supervise two novices alone, or as many as he is able to advise and instruct.” The story of Rāhula is finished. 42. The Discourse on the Training Rules 106. Then it occurred to the novices: “How many training rules do we have, and in what should we train?” They reported this matter to the Blessed One… “I allow, bhikkhus, ten training rules for novices, and in these the novices should train: abstinence from taking life, abstinence from taking what is not given, abstinence from unchastity, abstinence from false speech,