English
Neither stream-enterers, once-returners, non-returners, or arahants obtain this dispensation, nor one who has attained a firm concentration or insight; there is no talk of foolish ordinary people who have abandoned their meditation subject. But he whose calm or insight is nascent, he obtains this dispensation, and the invitation-gathering is also allowed for him. Therefore, it is permissible for such a person, even if the preceptor has departed after being invited, to dwell without a preceptor until the full moon of Āsāḷhī, having made the intention: "When a suitable preceptor comes, I will dwell dependent on him." If, however, the preceptor does not come in the month of Āsāḷhī, he should go to where a preceptor can be obtained. 153. How is he taken? Here, in the presence of the preceptor, the one taking a preceptor should arrange his upper robe over one shoulder, bow at his feet, sit on his haunches, raise his joined hands, and say three times: "Be my preceptor, venerable sir." When the co-resident has said this, if the preceptor signifies by body, or signifies by speech, or signifies by body and speech, saying "Good," or "Quickly," or "It is suitable," or "It is proper," or "Prepare it properly," then the preceptor is taken. This is the taking of a preceptor here, namely, the preceptor's verbal declaration or bodily signification of the meaning of any one of these five expressions. Some, however, say that it refers to the acceptance with "Sādhu" (Good). not, that is not the measure. Indeed, the preceptor is taken by the mere giving of the request, acceptance is not a factor here. The co-resident also should not merely know, "By this word my preceptor has been taken," but also, "From today onwards the elder is my burden, and I am the elder's burden." This too should be known. For it has been said: "The preceptor, monks, should establish a son's mind towards the co-resident; the co-resident should establish a father's mind towards the preceptor. Thus, living with mutual respect, deference, and in harmony, they will attain growth, increase, and fullness in this Dhamma and Discipline." The same decision applies to taking dependence from a teacher. This is the distinction here: one who takes dependence from a teacher should sit on his haunches and say three times, "Be my teacher, venerable sir, I will live depending on the venerable one." The rest is as stated. 154. Regarding "How is it released?", here, the release from dependence from a preceptor is to be understood in five ways, and from a teacher in six ways. For it has been said: "There are these five releases from dependence from a preceptor, monks. The preceptor has gone away, or has gone astray, or has passed away, or has gone over to another faction, and the fifth is by command itself. These, monks, are the five releases from dependence from a preceptor. There are these six releases from dependence from a teacher, monks. The teacher has gone away, or has gone astray, or has passed away, or has gone over to another faction, and the fifth is by command itself, or he has come to an agreement with the preceptor. These, monks, are the six releases from dependence from a teacher." Here is the decision: "Gone away" means gone to another direction. When he has gone thus, if there is a giver of dependence in the monastery, from whom dependence was taken on another occasion, or He has been taken before, or one who shares the same dwelling and provisions, from him dependence should be taken, even for one day there is no exemption. If there is no such one, another modest and gentle one exists, knowing his gentleness, on that very day dependence should be requested. If he gives, that is good. But if he asks, "Your preceptor will come soon?" if it was said so by the preceptor, "Yes, venerable sir," should be said. If he says, "Then await the coming of your preceptor," it is permissible. But if one does not know his natural gentleness, for four or five days, observing that monk's suitability, making an opportunity, dependence should be taken. But if there is no giver of dependence in the monastery, and the preceptor, saying, "I will come in a few days, do not be disheartened," has gone, until his coming, exemption is obtained. Even if people there keep him staying five or ten days beyond the appointed time, he should send news to the monastery, "Let the young ones not be disheartened, I will come on such and such a day," even so, exemption is obtained. But if, while coming, on the way, there is trouble from a flood or robbers, the elder waits for the water to recede, or seeks companions, if the young ones hear that news, until his coming, exemption is obtained. But if he sends word, "I will stay right here," there is no exemption. Where dependence is obtained, there one should go. But if he has gone astray, or died, or changed his sect, even for one day there is no exemption, where dependence is obtained, there one should go. "Command" (Āṇatti) is said to be the dismissal of dependence. Therefore, "I dismiss you," or "Do not come here," or "Take out your bowl and robes," or "I am not to be attended to by you," by this Pāli method, or by the non-Pāli method such as "Do not ask me about entering the village," whoever for the dismissal of dependence he has been expelled. Therefore, the preceptor must be appeased. If he is not appeased from the very start, having brought a penalty, three times, he himself must be appeased. If he is not appeased, taking the great elders in that monastery, he must be appeased. If he is not appeased, taking the monks in nearby monasteries, he must be appeased. If even so he is not appeased, going elsewhere, one should dwell with the preceptor's peers, "Perhaps, knowing 'he dwells with my peers,' he might forgive." If even so he is not appeased, one should dwell right there. If there, due to a fault like famine, it is not possible to dwell, coming to that very monastery, it is permissible to dwell having taken reliance from another. This is the decision concerning the injunction. Regarding the relaxation of reliance from the teacher, or if the teacher has departed: Here, some teachers depart after asking, some without asking, and 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 told by the teacher, "When will you go?" he says, "I will go, having risen in the evening or at night," and the teacher also assents, "Good," at that very moment, reliance is relaxed. But if, when it is said, "Venerable sir, I wish to go to such and such a place," the teacher says, "Having gone for alms in such and such a village, you will know afterwards," and he assents, "Good," then if he goes, it is well gone. But if he does not go, reliance is not relaxed. Or if, when it is said, "I am going," and told by the teacher, "Do not go yet, we will know after consulting at night," and he consults and goes, it is well gone. If he does not go, reliance is not relaxed. But for one who departs without asking the teacher, reliance is relaxed upon crossing the boundary of the precinct; for one returning within the boundary of the precinct, it is not relaxed. But if the teacher, the pupil... the teacher asks, "Friend, I will go to such-and-such a place." And when the pupil says, "When?" He says, "In the evening or at night." The pupil also agrees, "Good." At that moment, the reliance is suspended. But if the teacher says, "Tomorrow, after going for alms, I will go." And the other agrees, "Good." For one day, the reliance is not suspended. On the next day, it is suspended. But if, having said, "I will go for alms in such-and-such a village, and then I will know about my going or not going," he does not go, the reliance is not suspended. Or if, when he says, "I am going," the pupil says, "Do not go yet, you will know after consulting at night," and even after consulting, he does not go, the reliance is not suspended. If both the teacher and the pupil go outside the boundary for some reason, and then, if the teacher, having the thought of going, goes without asking and returns within two clod-throws, the reliance is not suspended. If he returns after passing two clod-throws, it is suspended. If teachers and preceptors pass two clod-throws and reside in another monastery, the reliance is suspended. When the teacher is confused, dead, or has gone to another faction, it is suspended at that moment. However, in the case of a command, if the teacher, wishing to release, dismisses for the purpose of removing reliance, and the pupil is affectionate, thinking, "Although the teacher dismisses me, yet he is gentle at heart," the reliance is not suspended. Even if the teacher is affectionate, and the pupil is not affectionate, thinking, "I will no longer reside relying on this one," and lays down the burden, even so, it is not suspended. But if both are affectionate, it is not suspended. It is suspended by both laying down the burden. The one who was dismissed must be made to apologize three times, having brought a penalty. If he does not apologize, it is to be told to the preceptor. One should act properly. But if one dismisses a pupil or co-resident who fulfills the prescribed duties towards the teacher and preceptor, and who is endowed with the five qualities such as strong affection, it is an offense of wrong-doing. Not dismissing the other (one not so endowed) is also an offense of wrong-doing. For this has been said: “Monks, one who behaves properly should not be dismissed. Whoever dismisses him, commits an offense of wrong-doing. And, monks, one who does not behave properly should not *not* be dismissed. Whoever does not dismiss him, commits an offense of wrong-doing. “Monks, a teacher is blameworthy if he does not dismiss a pupil endowed with these five qualities. If he dismisses him, he is not blameworthy. There is no strong affection for the teacher,