Pāli · Vinaya Piṭaka (Pāli, Mahāsaṅgīti)Mahallako nāma vihāro
sassāmiko vuccati.
Vihāro nāma
ullitto vā hoti avalitto vā ullittāvalitto vā.
Kārayamānenāti
karonto vā kārāpento vā.
Sassāmikanti
añño koci sāmiko hoti itthī vā puriso vā gahaṭṭho vā pabbajito vā.
Attuddesanti
attano atthāya.
Bhikkhū abhinetabbā vatthudesanāyāti
tena vihārakārakena bhikkhunā vihāravatthuṁ sodhetvā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
“ahaṁ, bhante, mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Sohaṁ, bhante, saṅghaṁ vihāravatthuolokanaṁ yācāmī”ti.
Dutiyampi yācitabbā. Tatiyampi yācitabbā. Sace sabbo saṅgho ussahati vihāravatthuṁ oloketuṁ sabbena saṅghena oloketabbaṁ. No ce sabbo saṅgho ussahati vihāravatthuṁ oloketuṁ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānituṁ te yācitvā sammannitabbā.
“Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthuolokanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhū sammanneyya itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. Esā ñatti.
Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthuolokanaṁ yācati. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ sammuti itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
Tehi sammatehi bhikkhūhi tattha gantvā vihāravatthu oloketabbaṁ; sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānitabbaṁ. Sace sārambhaṁ hoti aparikkamanaṁ, “māyidha karī”ti vattabbo. Sace anārambhaṁ hoti saparikkamanaṁ, saṅghassa ārocetabbaṁ— “anārambhaṁ saparikkamanan”ti. Tena vihārakārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
“ahaṁ, bhante, mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Sohaṁ, bhante, saṅghaṁ vihāravatthudesanaṁ yācāmī”ti.
Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
“Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthudesanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno vihāravatthuṁ deseyya. Esā ñatti.
Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthudesanaṁ yācati. Saṅgho itthannāmassa bhikkhuno vihāravatthuṁ deseti. Yassāyasmato khamati itthannāmassa bhikkhuno vihāravatthussa desanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.
Desitaṁ saṅghena itthannāmassa bhikkhuno vihāravatthu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti.
Sārambhaṁ nāma
kipillikānaṁ vā āsayo hoti, upacikānaṁ vā āsayo hoti, undūrānaṁ vā …pe… ahīnaṁ vā … vicchikānaṁ vā … satapadīnaṁ vā … hatthīnaṁ vā … assānaṁ vā … sīhānaṁ vā … byagghānaṁ vā … dīpīnaṁ vā … acchānaṁ vā … taracchānaṁ vā āsayo hoti, yesaṁ kesañci tiracchānagatānaṁ pāṇānaṁ āsayo hoti, pubbaṇṇanissitaṁ vā hoti, aparaṇṇanissitaṁ vā hoti, abbhāghātanissitaṁ vā hoti, āghātananissitaṁ vā hoti, susānanissitaṁ vā hoti, uyyānanissitaṁ vā hoti, rājavatthunissitaṁ vā hoti, hatthisālānissitaṁ vā hoti, assasālānissitaṁ vā hoti, bandhanāgāranissitaṁ vā hoti, pānāgāranissitaṁ vā hoti, sūnanissitaṁ vā hoti, racchānissitaṁ vā hoti, caccaranissitaṁ vā hoti, sabhānissitaṁ vā hoti, saṁsaraṇanissitaṁ vā hoti. Etaṁ sārambhaṁ nāma.
Aparikkamanaṁ nāma
na sakkā hoti yathāyuttena sakaṭena anuparigantuṁ, samantā nisseṇiyā anuparigantuṁ. Etaṁ aparikkamanaṁ nāma.
Anārambhaṁ nāma
na kipillikānaṁ vā āsayo hoti …pe… na saṁsaraṇanissitaṁ vā hoti. Etaṁ anārambhaṁ nāma.
Saparikkamanaṁ nāma
sakkā hoti yathāyuttena sakaṭena anuparigantuṁ, samantā nisseṇiyā anuparigantuṁ. Etaṁ saparikkamanaṁ nāma.
Mahallako nāma vihāro
sassāmiko vuccati.
Vihāro nāma
ullitto vā hoti avalitto vā ullittāvalitto vā.
Kāreyyāti
karoti vā kārāpeti vā.
Bhikkhū vā anabhineyya vatthudesanāyāti
ñattidutiyena kammena vihāravatthuṁ na desāpetvā karoti vā kārāpeti vā, payoge dukkaṭaṁ. Ekaṁ piṇḍaṁ anāgate, āpatti thullaccayassa. Tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa.
Saṅghādisesoti
…pe… tenapi vuccati— “saṅghādiseso”ti.
English · Bhikkhu BrahmaliDefinitions
A large dwelling:
one with a sponsoring owner is what is meant.
Dwelling:
plastered inside or plastered outside or plastered both inside and outside.
Builds:
building it himself or having it built.
With a sponsoring owner:
there is another owner, either a woman or a man, either a householder or a monastic.
Intended for himself:
for his own use.
He must have monks approve a site:
the monk who wants to build a dwelling should clear a site. He should then approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
“Venerables, I want to build a large dwelling with a sponsoring owner and intended for myself. I request the Sangha to inspect the site for that dwelling.”
He should make his request a second and a third time. If the whole Sangha is able to inspect the site, they should all go. If the whole Sangha is unable to inspect the site, then those monks there who are competent and capable—who know where harm will be done and where no harm will be done, who know what is meant by space on all sides and a lack of space on all sides—should be asked and then appointed.
“And, monks, they should be appointed like this. A competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to inspect the site for that dwelling. If the Sangha is ready, it should appoint monks so-and-so and so-and-so to inspect the site for the dwelling of monk so-and-so. This is the motion.
Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to inspect the site for that dwelling. The Sangha appoints monks so-and-so and so-and-so to inspect the site for the dwelling of monk so-and-so. Any monk who approves of appointing monks so-and-so and so-and-so to inspect the site for the dwelling of monk so-and-so should remain silent. Any monk who doesn’t approve should speak up.
The Sangha has appointed monks so-and-so and so-and-so to inspect the site for the dwelling of monk so-and-so. The Sangha approves and is therefore silent. I will remember it thus.’
The appointed monks should go and inspect the site for the dwelling to find out if any harm will be done and if it has space on all sides. If harm will be done or it lacks space on all sides, they should say, ‘Don’t build here.’ If no harm will be done and it has space on all sides, they should inform the Sangha: ‘No harm will be done and it has space on all sides.’ The monk who wants to build the dwelling should then approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘Venerables, I want to build a large dwelling with a sponsoring owner and intended for myself. I request the Sangha to approve the site for the dwelling.’
He should make his request a second and a third time. A competent and capable monk should then inform the Sangha:
‘Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to approve the site for that dwelling. If the Sangha is ready, it should approve the site for the dwelling of monk so-and-so. This is the motion.
Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to approve the site for that dwelling. The Sangha approves the site for the dwelling of monk so-and-so. Any monk who approves of approving the site for the dwelling of monk so-and-so should remain silent. Any monk who doesn’t approve should speak up.
The Sangha has approved the site for the dwelling of monk so-and-so. The Sangha approves and is therefore silent. I will remember it thus.’”
Where harm will be done:
it is the abode of ants, termites, rats, snakes, scorpions, centipedes, elephants, horses, lions, tigers, leopards, bears, or hyenas, or any other animal; or it is bordering on a field of grain, a field of vegetables, a place of slaughter, a place of execution, a charnel ground, a park, a royal property, an elephant stable, a horse stable, a prison, a bar, a slaughterhouse, a street, a crossroads, a public meeting hall, or a cul-de-sac— this is called “where harm will be done”.
Which lacks space on all sides:
it is not possible to go around it with a yoked cart, or to go all the way around it with a ladder— this is called “which lacks space on all sides”.
Where no harm will be done:
it is not the abode of ants … it is not bordering on … a cul-de-sac— this is called “where no harm will be done”.
Which has space on all sides:
it is possible to go around it with a yoked cart, or to go all the way around it with a ladder— this is called “which has space on all sides”.
A large dwelling:
one with a sponsoring owner is what is meant.
Dwelling:
plastered inside or plastered outside or plastered both inside and outside.
Builds:
building it himself or having it built.
Or he does not have monks approve the site:
if the site for the dwelling has not been approved through a legal procedure consisting of one motion and three announcements, and he then builds a dwelling or has one built, then for the effort there is an act of wrong conduct. When there is one piece left to complete the dwelling, he commits a serious offense. When the last piece is finished, he commits an offense entailing suspension.
He commits an offense entailing suspension:
… Therefore, too, it is called an offense entailing suspension.