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even if they are free from reliance, duties must be performed from the beginning up to the dyeing of robes; but for them, there is no offense in giving the bowl, etc., without asking. Among these, the pupil for ordination and the pupil for higher ordination are a lifelong burden to the teacher. But the pupil under reliance and the pupil for Dhamma are so only as long as they dwell nearby. Therefore, the teacher also must behave properly towards them. Indeed, among teachers and pupils, whoever does not behave properly, for him there is an offense. The discourse on Dismissal and Non-Dismissal is finished. Discourse on the Relaxation of Reliance 83. Regarding the relaxation of reliance from a preceptor – in cases like "the preceptor has departed," etc., this is the decision – "Departed" means desiring to dwell away from that dwelling, he has departed, gone to another direction. And when he has thus gone, if there is a giver of reliance in that monastery, with whom reliance was previously taken at another time, or who shares in the same requisites, reliance must be taken with him; there is no exemption even for one day. If there is no such person, but there is another conscientious and amiable one, Knowing his modesty and amiability, dependence should be requested right then. If he gives it, that is good. But if he asks, "Your preceptor will come soon," and the preceptor has said so, it should be said, "Yes, venerable sir." If he says, "Then wait for the preceptor's arrival," that is acceptable. But if one does not know his natural amiability, after observing that bhikkhu's conduct for four or five days, and making an opportunity, dependence should be taken. But if there is no giver of dependence in the monastery, and the preceptor has gone, saying, "I will come in a few days, do not be disheartened," exemption is obtained until his arrival. Even if people there keep him for five or ten days beyond the appointed time, news should be sent to the monastery, "Let the young ones not be disheartened, I will come on such and such a day." Even so, exemption is obtained. If, however, while coming, there is trouble on the way due to a flooded river or robbers, and the elder waits for the water to recede, or searches for companions, and the young ones hear that news, exemption is obtained until his arrival. But if he sends word, "I will stay right here," there is no exemption. One must go where dependence is obtained. But if he is confused, or has passed away, or has gone to another faction, there is not even one day's exemption. One must go where dependence is obtained. "Order" is called the removal of dependence. Therefore, by the Pāli method, "I remove you," or "Do not come here," or "Take out your bowl and robe," or "I am not to be attended by you," or by the non-Pāli method, "Do not ask me about entering the village," whoever has been removed by the removal of dependence, should ask the preceptor for forgiveness. If he does not forgive from the beginning, after bringing a disciplinary action, he should be made to ask for forgiveness by himself three times. If he does not forgive, in that Here, the Elder must be taken and made to forgive. If he does not forgive, the monks in the neighboring monastery must be taken and made to forgive. If even so he does not forgive, one should go elsewhere and dwell with the preceptor's peers, thinking, "Perhaps knowing that he dwells with my peers, he might forgive." If even so he does not forgive, one should dwell right there. If, however, it is not possible to dwell there due to a fault like famine, it is permissible to come to that very monastery and dwell, taking reliance from another. This is the decision concerning the injunction. Regarding the relaxation of reliance from the teacher, where it is said "the teacher has departed," some teachers depart after asking, some without asking. The pupil likewise. There, if the pupil asks the teacher, "Venerable sir, I wish to go to such-and-such a place for some reason," and when asked by the teacher, "When will you go?", he says, "I will get up and go in the evening or at night," and the teacher assents saying, "Good," at that very moment the reliance is relaxed. If, however, when it is said, "Venerable sir, I wish to go to such-and-such a place," the teacher says, "After you have gone for alms in such-and-such a village, then you will know," and he assents saying, "Good," if he then goes, it is well gone. If, however, he does not go, the reliance is not relaxed. Or again, if when it is said, "I will go," the teacher says, "Do not go yet, we will consult at night and then you will know," and he consults and then goes, it is well gone. If he does not go, the reliance is not relaxed. For one who departs without asking the teacher, the reliance is relaxed upon crossing the boundary of the precinct. For one who returns from within the boundary of the precinct, it is not relaxed. If, however, the teacher asks the pupil, "Friend, I will go to such-and-such a place," and when asked by the pupil, "When?", he says, "In the evening or at night," and the pupil also assents, "Good," agrees, at that very moment the reliance ceases. But if the teacher says, "Tomorrow I will go for alms and then depart," and the other agrees, saying "Good," for one day the reliance does not cease; on the next day, it ceases. Having said, "After going for alms in such-and-such a village, I will know my going or not going," if he does not go, the reliance does not cease. Even if, when "I will go" is said, he is told by the pupil, "Do not go yet; after discussing it tonight, you will know," and even after discussing, he does not go, the reliance does not cease. If both the teacher and the pupil go outside the boundary for some reason, and then if the teacher, when the thought of going arises, goes without asking, and returns within the distance of two clod-throws, the reliance does not cease. If he returns after exceeding two clod-throws, it ceases. If the teacher and preceptor, having exceeded two clod-throws, reside in another monastery, the reliance ceases. When the teacher is deranged, dead, or has gone over to another faction, at that very moment it ceases. However, in the case of a command, even if the teacher, wishing to release him, dismisses him from reliance, and the pupil is still attached, thinking, "Although the teacher dismisses me, he is soft-hearted," the reliance certainly does not cease. Even if the teacher is attached, and the pupil is unattached, and he casts off the burden, saying, "I will not now reside relying on this one," even so, it does not cease. But if both are attached, it certainly does not cease. By both casting off the burden, it ceases. By the one dismissed, having brought a penalty, he should be made to ask forgiveness three times. If he does not forgive, he should proceed in the manner stated for the preceptor. Here, "having gone into agreement with the preceptor," the agreement should be understood as by seeing or hearing. For if, residing in reliance on a teacher, a fellow-dweller... If one sees the preceptor worshipping a shrine in the same monastery, or walking for alms in the same village, the dependence is relaxed. If the preceptor sees, but the co-resident does not see, it is not relaxed. Or seeing the preceptor walking on the road or going through the air, due to distance, one knows him as a bhikkhu, but does not know him as the preceptor, it is not relaxed. If one knows, it is relaxed. If the preceptor lives on an upper floor, and the co-resident below, and without seeing him, drinks gruel and departs, or without seeing him seated in the dining hall, eats aside and departs, or without seeing him seated in the Dharma hall, listens to Dharma and departs, the dependence is not relaxed. Thus far, the connection by way of seeing should be understood. But by way of hearing, if one hears the sound of the preceptor speaking Dharma in the monastery or in a house, or making an anumodana (blessing), and recognizes, "This is my preceptor's voice," the dependence is relaxed. For one who does not recognize, it is not relaxed. This is the decision on the connection. The discourse on the relaxation of dependence is concluded. The discourse on the five things to be ordained with. 84. Now, what was previously said in brief concerning the characteristics of preceptors and teachers: "Monks, I allow a competent and capable bhikkhu, of ten years standing or more, to give ordination, to give dependence," to explain that in detail, it begins with "endowed with five qualities." Here, "with five qualities" means with five *un*qualities. For he is endowed with unqualities precisely because he is not endowed with the aggregate of morality and so on. "Should not ordain" means one should not ordain by being a preceptor. "Should not give dependence" means one should not give dependence by being a teacher. And here, in the three sets of five, such as "not with the aggregate of morality of a trainee," and "not himself a trainee," and "not having faith," the prohibition is made by way of impropriety, not by way of offense. As a factor of an offense. Indeed, whoever is not endowed with the aggregates of virtue, etc., of one beyond training, and is unable to establish others therein, being endowed with faults like lack of faith, manages the assembly, his assembly declines in virtue, etc., it does not grow. Therefore, "he should not give ordination," etc., was said in the sense of impropriety, not as a factor of an offense. For the Blessed One did not permit the state of preceptor or teacher only to one whose defilements are destroyed. If it had been permitted only to him, he would not have said, "If discontent arises in the preceptor," etc. But since the assembly of one whose defilements are destroyed does not decline in virtue, etc., therefore, "A bhikkhu endowed with five qualities, O bhikkhus, should give ordination," etc., was said.