Kd 16

16. Senāsanakkhandhaka 1.1. Vihārānujānana

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavatā bhikkhūnaṁ senāsanaṁ apaññattaṁ hoti. Te ca bhikkhū tahaṁ tahaṁ viharanti— araññe, rukkhamūle, pabbate, kandarāyaṁ, giriguhāyaṁ, susāne, vanapatthe, ajjhokāse, palālapuñje. Te kālasseva tato tato upanikkhamanti— araññā rukkhamūlā pabbatā kandarā giriguhā susānā vanapatthā ajjhokāsā palālapuñjā, pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena, samiñjitena pasāritena, okkhittacakkhū, iriyāpathasampannā.

The chapter on resting places The first section for recitation 1. The allowance for dwellings

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At this time the Buddha had not yet allowed dwellings. As a result, the monks stayed here and there: in the wilderness, at the foot of a tree, on a hill, in a gorge, in a hillside cave, in a charnel ground, in the forest, in the open, on a heap of straw. Early in the morning, they would emerge from those places. They were pleasing in their conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching their arms. Their eyes were lowered, and they were perfect in deportment.

Tena kho pana samayena rājagahako seṭṭhī kālasseva uyyānaṁ agamāsi. Addasā kho rājagahako seṭṭhī te bhikkhū kālasseva tato tato upanikkhamante— araññā rukkhamūlā pabbatā kandarā giriguhā susānā vanapatthā ajjhokāsā palālapuñjā, pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena, samiñjitena pasāritena, okkhittacakkhū, iriyāpathasampanne. Disvānassa cittaṁ pasīdi. Atha kho rājagahako seṭṭhī yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “sacāhaṁ, bhante, vihāre kārāpeyyaṁ, vaseyyātha me vihāresū”ti? “Na kho, gahapati, bhagavatā vihārā anuññātā”ti. “Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti. “Evaṁ, gahapatī”ti kho te bhikkhū rājagahakassa seṭṭhissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ— “rājagahako, bhante, seṭṭhī vihāre kārāpetukāmo. Kathaṁ nu kho, bhante, amhehi paṭipajjitabban”ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, pañca leṇāni— vihāraṁ, aḍḍhayogaṁ, pāsādaṁ, hammiyaṁ, guhan”ti.

One morning a wealthy merchant of Rājagaha was going to a park when he saw those monks. Being inspired, he approached them and said, “If I build dwellings, sirs, would you stay in them?” “The Buddha hasn’t allowed dwellings.” “Well then, please ask the Buddha and let me know his response.” “Yes.” Those monks then went to the Buddha, bowed, sat down, and said, “Sir, a wealthy merchant in Rājagaha wants to build dwellings. What should we do?” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow five kinds of shelters: dwellings, three kinds of stilt houses, and caves.”

Atha kho te bhikkhū yena rājagahako seṭṭhī tenupasaṅkamiṁsu, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavocuṁ— “anuññātā kho, gahapati, bhagavatā vihārā; yassadāni kālaṁ maññasī”ti. Atha kho rājagahako seṭṭhī ekāheneva saṭṭhivihāre patiṭṭhāpesi. Atha kho rājagahako seṭṭhī te saṭṭhivihāre pariyosāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājagahako seṭṭhī bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho rājagahako seṭṭhī bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The monks went to that merchant and said, “The Buddha has allowed dwellings. Please do as you think appropriate.” Then, on a single day, that merchant built sixty dwellings. When the dwellings were finished, he went to the Buddha, bowed, sat down, and said, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, he got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Atha kho rājagahako seṭṭhī tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho rājagahako seṭṭhī buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājagahako seṭṭhī bhagavantaṁ etadavoca— “ete me, bhante, saṭṭhivihārā puññatthikena saggatthikena kārāpitā. Kathāhaṁ, bhante, tesu vihāresu paṭipajjāmī”ti? “Tena hi tvaṁ, gahapati, te saṭṭhivihāre āgatānāgatassa cātuddisassa saṅghassa patiṭṭhāpehī”ti. “Evaṁ, bhante”ti kho rājagahako seṭṭhī bhagavato paṭissutvā te saṭṭhivihāre āgatānāgatassa cātuddisassa saṅghassa patiṭṭhāpesi.

The next morning he had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready. The Buddha robe up, took his bowl and robe, and went to the house of that merchant where he sat down on the prepared seat together with the Sangha of monks. That merchant personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the merchant sat down to one side and said, “Sir, I’ve had these sixty dwellings built in order to make merit and for the purpose of going to heaven. What should I do now?” “Well then, give those sixty dwellings to the Sangha as a whole, both present and future.” Saying, “Yes, sir,” he did just that.

Atha kho bhagavā rājagahakaṁ seṭṭhiṁ imāhi gāthāhi anumodi— “Sītaṁ uṇhaṁ paṭihanti, tato vāḷamigāni ca; Sarīsape ca makase, sisire cāpi vuṭṭhiyo. Tato vātātapo ghoro, sañjāto paṭihaññati; Leṇatthañca sukhatthañca, jhāyituñca vipassituṁ. Vihāradānaṁ saṅghassa, Aggaṁ buddhena vaṇṇitaṁ; Tasmā hi paṇḍito poso, Sampassaṁ atthamattano. Vihāre kāraye ramme, vāsayettha bahussute; Tesaṁ annañca pānañca, vatthasenāsanāni ca. Dadeyya ujubhūtesu, Vippasannena cetasā; Te tassa dhammaṁ desenti, Sabbadukkhāpanūdanaṁ; Yaṁ so dhammaṁ idhaññāya, Parinibbāti anāsavo”ti. Atha kho bhagavā rājagahakaṁ seṭṭhiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

The Buddha then expressed his appreciation to the merchant with these verses: “Cold and heat are kept away, And so are predatory beasts, And creeping animals and mosquitoes, And also chill and rain. They keep away the wind and burning sun, When those awful things arise. Their purpose is to shelter and for happiness, To attain absorption and to see clearly. Giving dwellings to the Sangha Is praised as the best by the Buddha. Therefore the wise man, Seeing what’s beneficial for himself, Should build delightful dwellings And have the learned stay there. Food, drink, robes, and dwellings— With an inspired mind, He should give to them, The upright ones. They will give him the Teaching For removing all suffering; And understanding this Teaching in this life, He attains extinguishment, free of corruptions.” The Buddha then got up from his seat and left.

Assosuṁ kho manussā— “bhagavatā kira vihārā anuññātā”ti sakkaccaṁ vihāre kārāpenti. Te vihārā akavāṭakā honti; ahīpi vicchikāpi satapadiyopi pavisanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kavāṭan”ti. Bhittichiddaṁ karitvā valliyāpi rajjuyāpi kavāṭaṁ bandhanti. Undūrehipi upacikāhipi khajjanti. Khayitabandhanāni kavāṭāni patanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakan”ti. Kavāṭā na phusīyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āviñchanacchiddaṁ āviñchanarajjun”ti. Kavāṭā na thakiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikan”ti. Tena kho pana samayena bhikkhū na sakkonti kavāṭaṁ apāpurituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tāḷacchiddaṁ. Tīṇi tāḷāni— lohatāḷaṁ, kaṭṭhatāḷaṁ, visāṇatāḷan”ti. Yehi te ugghāṭetvā pavisanti, vihārā aguttā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yantakaṁ sūcikan”ti.

Hearing that the Buddha had allowed dwellings, people had dwellings built with care. But because the dwellings did not have doors, snakes, scorpions, and centipedes came inside. They told the Buddha. “I allow doors.” They made a hole in the wall and bound the doors with creepers and ropes. Rats and termites ate the creepers and ropes, and the doors fell off. “I allow door frames, and lower and upper hinges.” The doors did not fit the door frames. “I allow a hole in the door and a rope for pulling.” The doors did not stay closed. “I allow door jambs, bolt sockets, bolts, and latches.” The monks were unable to open the doors. “I allow a keyhole and three kinds of keys: metal keys, wooden keys, and keys made of horn.” They lifted the latches with the keys and entered, but the dwellings were unprotected. “I allow bolts.”

Tena kho pana samayena vihārā tiṇacchadanā honti; sītakāle sītā, uṇhakāle uṇhā. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun”ti. Tena kho pana samayena vihārā avātapānakā honti acakkhussā duggandhā. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tīṇi vātapānāni— vedikāvātapānaṁ, jālavātapānaṁ, salākavātapānan”ti. Vātapānantarikāya kāḷakāpi vagguliyopi pavisanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vātapānacakkalikan”ti. Cakkalikantarikāyapi kāḷakāpi vagguliyopi pavisanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vātapānakavāṭakaṁ vātapānabhisikan”ti.

At that time the dwellings had roofs of straw. When the weather was cold, they were cold, and when the weather was hot, they were hot. “I allow you to firm up the structure and then to plaster it inside and outside.” At that time the dwellings did not have windows. It was hard to see and the dwellings were smelly. They told the Buddha. “I allow three kinds of windows: railing windows, lattice windows, and windows with bars.” Squirrels and bats entered the dwellings through the gaps in the windows. “I allow cloth covers.” The squirrels and bats entered in the gaps around the cloth cover. “I allow shutters.”

Tena kho pana samayena bhikkhū chamāyaṁ sayanti. Gattānipi cīvarānipi paṁsukitāni honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tiṇasanthārakan”ti. Tiṇasanthārako undūrehipi upacikāhipi khajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, miḍḍhin”ti. Miḍḍhiyā gattāni dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bidalamañcakan”ti.

At that time the monks lay down on the ground. They got dirty, as did their robes. “I allow a spread of grass.” The grass was eaten by rats and termites. “I allow benches.” The benches were painful to lie on. “I allow wicker beds.”

1.2. Mañcapīṭhādianujānana

Tena kho pana samayena saṅghassa sosāniko masārako mañco uppanno hoti.

2. The allowance for beds and benches

Soon afterwards the Sangha was offered various kinds of beds with legs and frames from a charnel ground.

Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, masārakaṁ mañcan”ti. Masārakaṁ pīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, masārakaṁ pīṭhan”ti. Tena kho pana samayena saṅghassa sosāniko bundikābaddho mañco uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bundikābaddhaṁ mañcan”ti. Bundikābaddhaṁ pīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bundikābaddhaṁ pīṭhan”ti. Tena kho pana samayena saṅghassa sosāniko kuḷīrapādako mañco uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kuḷīrapādakaṁ mañcan”ti. Kuḷīrapādakaṁ pīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kuḷīrapādakaṁ pīṭhan”ti. Tena kho pana samayena saṅghassa sosāniko āhaccapādako mañco uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āhaccapādakaṁ mañcan”ti. Āhaccapādakaṁ pīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āhaccapādakaṁ pīṭhan”ti.

They told the Buddha. “I allow the various kinds of beds with legs and frames.” The Sangha was offered various kinds of benches with legs and frames. “I allow the various kinds of benches with legs and frames.” The Sangha was offered a bed with crooked legs from a charnel ground. “I allow beds with crooked legs.” The Sangha was offered a bench with crooked legs. “I allow benches with crooked legs.” The Sangha was offered a bed with detachable legs from a charnel ground. “I allow beds with detachable legs.” The Sangha was offered a bench with detachable legs. “I allow benches with detachable legs.”

Tena kho pana samayena saṅghassa āsandiko uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āsandikan”ti. Uccako āsandiko uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uccakampi āsandikan”ti. Sattaṅgo uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sattaṅgan”ti. Uccako sattaṅgo uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uccakampi sattaṅgan”ti. Bhaddapīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhaddapīṭhan”ti. Pīṭhikā uppannā hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pīṭhikan”ti. Eḷakapādakaṁ pīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, eḷakapādakaṁ pīṭhan”ti. Āmalakavaṭṭikaṁ pīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āmalakavaṭṭikaṁ pīṭhan”ti. Phalakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, phalakan”ti. Kocchaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kocchan”ti. Palālapīṭhaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, palālapīṭhan”ti.

The Sangha was offered a square bench. “I allow square benches.” The Sangha was offered a tall square bench. “I also allow tall square benches.” The Sangha was offered a sofa. “I allow sofas.” The Sangha was offered a high sofa. “I also allow high sofas.” The Sangha was offered a cane bench. “I allow cane benches.” The Sangha was offered a small bench bound with pieces of cloth. “I allow small benches bound with pieces of cloth.” The Sangha was offered a bench with ram-like legs. “I allow benches with ram-like legs.” The Sangha was offered a bench with many legs. “I allow benches with many legs.” The Sangha was offered a plank as a bench. “I allow plank benches.” The Sangha was offered a stool. “I allow stools.” The Sangha was offered a bench made of straw. “I allow benches made of straw.”

Tena kho pana samayena chabbaggiyā bhikkhū ucce mañce sayanti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ucce mañce sayitabbaṁ. Yo sayeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu nīce mañce sayanto ahinā daṭṭho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, mañcapaṭipādakan”ti. Tena kho pana samayena chabbaggiyā bhikkhū ucce mañcapaṭipādake dhārenti, saha mañcapaṭipādakehi pavedhenti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccā mañcapaṭipādakā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṁ mañcapaṭipādakan”ti.

At that time the monks from the group of six slept on high beds. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t sleep on high beds. If you do, you commit an offense of wrong conduct.” Soon afterwards a monk was bitten by a snake while sleeping on a low bed. “I allow bed supports.” The monks from the group of six used high bed supports and then made the beds shake. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use high bed supports. If you do, you commit an offense of wrong conduct. I allow bed supports that are at the most eight standard fingerbreadths long.”

Tena kho pana samayena saṅghassa suttaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, suttaṁ mañcaṁ veṭhetun”ti. Aṅgāni bahusuttaṁ pariyādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṅge vijjhitvā aṭṭhapadakaṁ veṭhetun”ti. Coḷakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cimilikaṁ kātun”ti. Tūlikā uppannā hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vijaṭetvā bibbohanaṁ kātuṁ. Tīṇi tūlāni— rukkhatūlaṁ, latātūlaṁ, poṭakitūlan”ti. Tena kho pana samayena chabbaggiyā bhikkhū addhakāyikāni bibbohanāni dhārenti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, aḍḍhakāyikāni bibbohanāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sīsappamāṇaṁ bibbohanaṁ kātun”ti.

The Sangha was offered string. “I allow you to wrap the beds with string.” The limbs of the bed took up a lot of string. “I allow you to perforate the limbs and wrap with a cross weaving.” The Sangha was offered a cloth. “I allow you to make a mat underlay.” The Sangha was offered a cotton-down quilt. “I allow you to remove the cotton down and make pillows. There are three kinds of cotton down: cotton down from trees, cotton down from creepers, and cotton down from grass.” The monks from the group of six used pillows that were half the size of the body. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use pillows that are half the size of the body. If you do, you commit an offense of wrong conduct. I allow you to make pillows the size of the head.”

Tena kho pana samayena rājagahe giraggasamajjo hoti. Manussā mahāmattānaṁ atthāya bhisiyo paṭiyādenti— uṇṇabhisiṁ, coḷabhisiṁ, vākabhisiṁ, tiṇabhisiṁ, paṇṇabhisiṁ. Te vītivatte samajje chaviṁ uppāṭetvā haranti. Addasāsuṁ kho bhikkhū samajjaṭṭhāne bahuṁ uṇṇampi coḷakampi vākampi tiṇampi paṇṇampi chaṭṭitaṁ. Disvāna bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañca bhisiyo— uṇṇabhisiṁ, coḷabhisiṁ, vākabhisiṁ, tiṇabhisiṁ, paṇṇabhisin”ti. Tena kho pana samayena saṅghassa senāsanaparikkhārikaṁ dussaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhisiṁ onandhitun”ti. Tena kho pana samayena bhikkhū mañcabhisiṁ pīṭhe santharanti, pīṭhabhisiṁ mañce santharanti. Bhisiyo paribhijjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, onaddhamañcaṁ onaddhapīṭhan”ti. Ullokaṁ akaritvā santharanti, heṭṭhato nipatanti …pe… “anujānāmi, bhikkhave, ullokaṁ karitvā santharitvā bhisiṁ onandhitun”ti. Chaviṁ uppāṭetvā haranti …pe… “anujānāmi, bhikkhave, phositun”ti. Harantiyeva …pe… “anujānāmi, bhikkhave, bhattikamman”ti. Harantiyeva …pe… “anujānāmi, bhikkhave, hatthabhattikamman”ti. Harantiyeva …pe… “anujānāmi, bhikkhave, hatthabhattin”ti.

On one occasion in Rājagaha there was a hilltop fair. People prepared mattresses for the government officials: mattresses stuffed with wool, cloth, bark, grass, or leaves. When the fair was over, they removed the covers and took them away. The monks saw a large quantity of wool, cloth, bark, grass, and leaves abandoned on the ground. They told the Buddha. “I allow five kinds of mattresses: mattresses stuffed with wool, cloth, bark, grass, or leaves.” The Sangha was offered furniture cloth. “I allow you to cover the mattresses.” The monks laid a bed mattress on a bench and a bench mattress on a bed. The mattresses split open. “I allow upholstered beds and upholstered benches.” They laid out mattresses without an underlay. They sank down. “I allow you to arrange an underlay, then to lay down a mattress, and then to cover it.” The covers were removed and taken away. “I allow you to sprinkle them.” They were still taken away. “I allow you to make multi-colored lines.” They were still taken away. “I allow you to make multi-colored lines by hand.” They were still taken away. “I allow multi-colored lines by hand.”

1.3. Setavaṇṇādianujānana

Tena kho pana samayena titthiyānaṁ seyyāyo setavaṇṇā honti, kāḷavaṇṇakatā bhūmi, gerukaparikammakatā bhitti. Bahū manussā seyyāpekkhakā gacchanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vihāre setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikamman”ti. Tena kho pana samayena pharusāya bhittiyā setavaṇṇo na nipatati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, thusapiṇḍaṁ datvā pāṇikāya paṭibāhetvā setavaṇṇaṁ nipātetun”ti. Setavaṇṇo anibandhanīyo hoti …pe… “anujānāmi, bhikkhave, saṇhamattikaṁ datvā pāṇikāya paṭibāhetvā setavaṇṇaṁ nipātetun”ti. Setavaṇṇo anibandhanīyo hoti …pe… “anujānāmi, bhikkhave, ikkāsaṁ piṭṭhamaddan”ti. Tena kho pana samayena pharusāya bhittiyā gerukā na nipatati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, thusapiṇḍaṁ datvā pāṇikāya paṭibāhetvā gerukaṁ nipātetun”ti. Gerukā anibandhanīyā hoti …pe… “anujānāmi, bhikkhave, kuṇḍakamattikaṁ datvā pāṇikāya paṭibāhetvā gerukaṁ nipātetun”ti. Gerukā anibandhanīyā hoti …pe… “anujānāmi, bhikkhave, sāsapakuṭṭaṁ sitthatelakan”ti. Accussannaṁ hoti …pe… “anujānāmi, bhikkhave, coḷakena paccuddharitun”ti. Tena kho pana samayena pharusāya bhūmiyā kāḷavaṇṇo na nipatati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, thusapiṇḍaṁ datvā pāṇikāya paṭibāhetvā kāḷavaṇṇaṁ nipātetun”ti. Kāḷavaṇṇo anibandhanīyo hoti …pe… “anujānāmi, bhikkhave, gaṇḍumattikaṁ datvā pāṇikāya paṭibāhetvā kāḷavaṇṇaṁ nipātetun”ti. Kāḷavaṇṇo anibandhanīyo hoti …pe… “anujānāmi, bhikkhave, ikkāsaṁ kasāvan”ti.

3. The allowance for the color white, etc.

At that time the monastics of other religions had white beds, black floors, and red ocher walls. Many people went to see their beds. “I allow the colors white, black, and red ocher in the dwellings.” The white color did not adhere to the rough walls. “I allow you to apply balls of husk, smooth with a trowel, and then apply the white color.” The white color still did not adhere. “I allow you to apply soft clay, smooth with a trowel, and then apply the white color.” The white color still did not adhere. “I allow sap and flour paste.” The red ocher did not adhere to the rough walls. “I allow you to apply balls of husk, smooth with a trowel, and then apply the red ocher.” The red ocher still did not adhere. “I allow you to apply clay mixed with bran, smooth with a trowel, and then apply the red ocher.” The red ocher still did not adhere. “I allow mustard powder and beeswax.” It was too thick. “I allow you to wipe it off with a cloth.” The black color did not adhere to the rough floors. “I allow you to apply balls of husk, smooth with a trowel, and then apply the black color.” The black color still did not adhere. “I allow you to apply excreted clay, smooth with a trowel, and then apply the black color.” The black color still did not adhere. “I allow sap and bitter substances.”

1.4. Paṭibhānacittapaṭikkhepa

Tena kho pana samayena chabbaggiyā bhikkhū vihāre paṭibhānacittaṁ kārāpenti— itthirūpakaṁ purisarūpakaṁ. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, paṭibhānacittaṁ kārāpetabbaṁ— itthirūpakaṁ purisarūpakaṁ. Yo kārāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti.

4. The prohibition against pictures

At that time the monks from the group of six had pictures of women and men drawn in a dwelling. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t have pictures drawn of women and men. If you do, you commit an offense of wrong conduct. I allow you to make garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”

1.5. Iṭṭhakācayādianujānana

Tena kho pana samayena vihārā nīcavatthukā honti, udakena otthariyyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Tena kho pana samayena vihārā āḷakamandā honti. Bhikkhū hiriyanti nipajjituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tirokaraṇin”ti. Tirokaraṇiṁ ukkhipitvā olokenti …pe… “anujānāmi, bhikkhave, aḍḍhakuṭṭakan”ti. Aḍḍhakuṭṭakā uparito olokenti …pe… “anujānāmi, bhikkhave, tayo gabbhe— sivikāgabbhaṁ, nāḷikāgabbhaṁ, hammiyagabbhan”ti. Tena kho pana samayena bhikkhū khuddake vihāre majjhe gabbhaṁ karonti. Upacāro na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, khuddake vihāre ekamantaṁ gabbhaṁ kātuṁ, mahallake majjhe”ti.

5. The allowance for foundations of bricks, etc.

At that time the dwellings were built on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the dwelling. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” At that time the dwellings were accessible to the public. The monks were embarrassed to lie down there. “I allow curtains.” People lifted them up and looked in. “I allow half walls.” People looked over the half walls. “I allow three kinds of rooms: rectangular rooms, long rooms, and upper rooms.” On one occasion the monks made a room in the middle of a small dwelling. There was no access around the room. “In a small dwelling you should make the room on the side, but in a large dwelling in the middle.”

Tena kho pana samayena vihārassa kuṭṭapādo jīrati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kulaṅkapādakan”ti. Vihārassa kuṭṭo ovassati …pe… “anujānāmi, bhikkhave, parittāṇakiṭikaṁ uddasudhan”ti. Tena kho pana samayena aññatarassa bhikkhuno tiṇacchadanā ahi khandhe patati. So bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ— “kissa tvaṁ, āvuso, vissaramakāsī”ti? Atha kho so bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vitānan”ti.

At that time the base of the wall of a certain dwelling was deteriorating. “I allow timber supports.” It rained through the wall. “I allow protection screens and plaster.” On one occasion a snake fell from the grass roof onto the shoulder of a certain monk. Terrified, he screamed. Other monks ran up to him and asked him why he was screaming. He told them. “I allow canopies.”

Tena kho pana samayena bhikkhū mañcapādepi pīṭhapādepi thavikāyo laggenti. Undūrehipi upacikāhipi khajjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhittikhilaṁ nāgadantakan”ti. Tena kho pana samayena bhikkhū mañcepi pīṭhepi cīvaraṁ nikkhipanti. Cīvaraṁ paribhijji. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vihāre cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena vihārā anāḷindakā honti appaṭissaraṇā. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āḷindaṁ paghanaṁ pakuṭṭaṁ osārakan”ti. Āḷindā pākaṭā honti. Bhikkhū hiriyanti nipajjituṁ …pe… “anujānāmi, bhikkhave, saṁsaraṇakiṭikaṁ ugghāṭanakiṭikan”ti.

At that time the monks hung their bags from the legs of the beds and benches. Rats and termites ate them. “I allow wall pegs.” At that time the monks lay their robes on their beds and benches. The robes tore. “I allow bamboo robe racks and clotheslines in the dwellings.” At that time the dwellings were not protected by porches. “I allow porches, screened doorsteps, encircling corridors, and entrance roofs.” The porches were unenclosed. The monks were embarrassed to lie down there. “I allow sliding screens and shutters.”

1.6. Upaṭṭhānasālāanujānana

Tena kho pana samayena bhikkhū ajjhokāse bhattavissaggaṁ karontā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, upaṭṭhānasālan”ti. Upaṭṭhānasālā nīcavatthukā hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Upaṭṭhānasālāya tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena bhikkhū ajjhokāse chamāya cīvaraṁ pattharanti. Cīvaraṁ paṁsukitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ajjhokāse cīvaravaṁsaṁ cīvararajjun”ti.

6. The allowance for an assembly hall

At that time the monks were taking their meals outside. They were troubled by the cold and the heat. “I allow assembly halls.” The assembly halls were built on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the assembly halls. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Grass and dust fell into the assembly halls. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” At that time the monks spread their robes on the ground outside. The robes got dirty. “I allow bamboo robe racks and clotheslines outside.”

Pānīyaṁ otappati …pe… “anujānāmi, bhikkhave, pānīyasālaṁ pānīyamaṇḍapan”ti. Pānīyasālā nīcavatthukā hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Pānīyasālāya tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. Pānīyabhājanaṁ na saṁvijjati …pe… “anujānāmi, bhikkhave, pānīyasaṅkhaṁ pānīyasarāvakan”ti.

The drinking water became warm. “I allow sheds and roof covers for the drinking water.” The drinking-water sheds were built on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Grass and dust fell into the drinking-water sheds. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” There were no vessels for the drinking water. “I allow shells and scoops.”

1.7. Pākārādianujānana

Tena kho pana samayena vihārā aparikkhittā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Koṭṭhako na hoti …pe… “anujānāmi, bhikkhave, koṭṭhakan”ti. Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Koṭṭhakassa kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. Tena kho pana samayena pariveṇaṁ cikkhallaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, marumbaṁ upakiritun”ti. Na pariyāpuṇanti …pe… “anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti.

7. The allowance for encircling walls, etc.

At that time the dwellings were unenclosed. “I allow you to make enclosures with three kinds of encircling walls: brick walls, stone walls, and wooden walls.” There were no gatehouses. “I allow gatehouses.” They built the gatehouses on a low base. They were flooded. “I allow you to raise the base.” The gatehouses didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell into the gatehouses. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.” The yards were muddy. “I allow you to cover them with gravel.” They were unable to do it. “I allow you to lay paving stones.” The water remained. “I allow water drains.”

Tena kho pana samayena bhikkhū pariveṇe tahaṁ tahaṁ aggiṭṭhānaṁ karonti. Pariveṇaṁ uklāpaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekamantaṁ aggisālaṁ kātun”ti. Aggisālā nīcavatthukā hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Aggisālāya kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. Aggisālāya tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti.

At that time the monks made firepits here and there in the yards. The yards got dirty. “I allow you to build water-boiling sheds out of the way.” They built the water-boiling sheds on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the water-boiling sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” The water-boiling sheds didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell into the water-boiling sheds. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”

1.8. Ārāmaparikkhepaanujānana

Tena kho pana samayena ārāmo aparikkhitto hoti. Ajakāpi pasukāpi uparope viheṭhenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, parikkhipituṁ tayo vāṭe— veḷuvāṭaṁ, kaṇḍakavāṭaṁ, parikkhan”ti. Koṭṭhako na hoti. Tatheva ajakāpi pasukāpi uparope viheṭhenti …pe… “anujānāmi, bhikkhave, koṭṭhakaṁ apesiṁ yamakakavāṭaṁ toraṇaṁ palighan”ti. Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. Ārāmo cikkhallo hoti …pe… “anujānāmi, bhikkhave, marumbaṁ upakiritun”ti. Na pariyāpuṇanti …pe… “anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti.

8. The allowance to enclose a monastery

At that time the monasteries were unenclosed. Goats and domesticated animals harmed the saplings. “I allow you to make three kinds of enclosures: enclosures of bamboo, enclosures of thorny branches, and trenches.” There were no gatehouses. Goats and domesticated animals harmed the saplings just the same. “I allow gatehouses, gates of wood and thorny branches, double doors, arches, and crossbars.” Grass and dust fell into the gatehouses. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.” The monasteries were muddy. “I allow you to cover them with gravel.” They were unable to do it. “I allow you to lay paving stones.” The water remained. “I allow water drains.”

Tena kho pana samayena rājā māgadho seniyo bimbisāro saṅghassa atthāya sudhāmattikālepanaṁ pāsādaṁ kāretukāmo hoti. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho bhagavatā chadanaṁ anuññātaṁ, kiṁ ananuññātan”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañca chadanāni— iṭṭhakāchadanaṁ, silāchadanaṁ, sudhāchadanaṁ, tiṇacchadanaṁ, paṇṇacchadanan”ti.

On one occasion King Seniya Bimbisāra of Magadha wanted to build a stilt house smeared with clay plaster for the Sangha. The monks thought, “Which roofing materials has the Buddha allowed and which hasn’t he?” “I allow five kinds of roofing materials: tiles, slate, plaster, grass, and leaves.”

2.1. Anāthapiṇḍikavatthu

Tena kho pana samayena anāthapiṇḍiko gahapati rājagahakassa seṭṭhissa bhaginipatiko hoti. Atha kho anāthapiṇḍiko gahapati rājagahaṁ agamāsi kenacideva karaṇīyena. Tena kho pana samayena rājagahakena seṭṭhinā svātanāya buddhappamukho saṅgho nimantito hoti. Atha kho rājagahako seṭṭhī dāse ca kammakāre ca āṇāpesi— “tena hi, bhaṇe, kālasseva uṭṭhāya yāguyo pacatha, bhattāni pacatha, sūpāni sampādetha, uttaribhaṅgāni sampādethā”ti. Atha kho anāthapiṇḍikassa gahapatissa etadahosi— “pubbe khvāyaṁ gahapati mayi āgate sabbakiccāni nikkhipitvā mamaññeva saddhiṁ paṭisammodati. Sodānāyaṁ vikkhittarūpo dāse ca kammakāre ca āṇāpesi— ‘tena hi, bhaṇe, kālasseva uṭṭhāya yāguyo pacatha, bhattāni pacatha, sūpāni sampādetha, uttaribhaṅgāni sampādethā’ti. Kiṁ nu kho imassa gahapatissa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?

The second section for recitation 9. The account of Anāthapiṇḍika

At that time the householder Anāthapiṇḍika had a brother in law in Rājagaha who was a wealthy merchant. On one occasion when Anāthapiṇḍika was in Rājagaha on business, that merchant had invited the Sangha headed by the Buddha for the meal on the following day. The merchant was telling his slaves and workers to get up early, to cook rice and congee, and to prepare various kinds of curry. Anāthapiṇḍika thought, “When I’ve arrived here previously, this householder put aside all his business to greet me. But this time he’s all over the place, telling his workers what to do. Is he preparing for a wedding or a great sacrifice, or has he invited King Seniya Bimbisāra of Magadha and the army for a meal?”

Atha kho rājagahako seṭṭhī dāse ca kammakāre ca āṇāpetvā yena anāthapiṇḍiko gahapati tenupasaṅkami, upasaṅkamitvā anāthapiṇḍikena gahapatinā saddhiṁ paṭisammoditvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājagahakaṁ seṭṭhiṁ anāthapiṇḍiko gahapati etadavoca— “pubbe kho tvaṁ, gahapati, mayi āgate sabbakiccāni nikkhipitvā mamaññeva saddhiṁ paṭisammodasi. Sodāni tvaṁ vikkhittarūpo dāse ca kammakāre ca āṇāpesi— ‘tena hi, bhaṇe, kālasseva uṭṭhāya yāguyo pacatha, bhattāni pacatha, sūpāni sampādetha, uttaribhaṅgāni sampādethā’ti. Kiṁ nu kho te, gahapati, āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Na me, gahapati, āvāho vā bhavissati, nāpi vivāho vā bhavissati, nāpi rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca me mahāyañño paccupaṭṭhito; svātanāya buddhappamukho saṅgho nimantito”ti. “Buddhoti tvaṁ, gahapati, vadesī”ti? “Buddho tyāhaṁ, gahapati, vadāmī”ti. “Buddhoti tvaṁ, gahapati, vadesī”ti? “Buddho tyāhaṁ, gahapati, vadāmī”ti. “Buddhoti tvaṁ, gahapati, vadesī”ti? “Buddho tyāhaṁ, gahapati, vadāmī”ti. “Ghosopi kho eso, gahapati, dullabho lokasmiṁ yadidaṁ— buddho buddhoti. Sakkā nu kho, gahapati, imaṁ kālaṁ taṁ bhagavantaṁ dassanāya upasaṅkamituṁ arahantaṁ sammāsambuddhan”ti? “Akālo kho, gahapati, imaṁ kālaṁ taṁ bhagavantaṁ dassanāya upasaṅkamituṁ arahantaṁ sammāsambuddhaṁ. Svedāni tvaṁ kālena taṁ bhagavantaṁ dassanāya upasaṅkamissasi arahantaṁ sammāsambuddhan”ti. Atha kho anāthapiṇḍiko gahapati— svedānāhaṁ kālena taṁ bhagavantaṁ dassanāya upasaṅkamissāmi arahantaṁ sammāsambuddhanti— buddhagatāya satiyā nipajjitvā rattiyā sudaṁ tikkhattuṁ vuṭṭhāsi pabhātaṁ maññamāno.

When the merchant was finished with instructing his workers, he went up to Anāthapiṇḍika, greeted him, and sat down. Anāthapiṇḍika then told him what he had observed and asked him what was happening. The merchant replied, “I’m not preparing for a wedding, nor have I invited King Seniya Bimbisāra of Magadha and the army. I’m preparing for a great sacrifice. I’ve invited the Sangha headed by the Buddha for a meal tomorrow.” “Did you say, ‘Buddha’?” — “I did.” — “Did you say, ‘Buddha’?” — “I did.” — “Did you say, ‘Buddha’?” — “I did.” “It’s rare in the world to hear the word ‘Buddha’. Is it possible right now to go and visit that Buddha, that fully awakened and perfected one?” “Now is the wrong time to visit the Buddha. Tomorrow morning is a good time.” Because he went to bed preoccupied with the Buddha— “Tomorrow morning I will go and visit that Buddha, that fully awakened and perfected one!”— he got up three times during the night thinking it was light.

Atha kho anāthapiṇḍiko gahapati yena sivakadvāraṁ tenupasaṅkami. Amanussā dvāraṁ vivariṁsu. Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi; tatova puna nivattitukāmo ahosi. Atha kho sivako yakkho antarahito saddamanussāvesi— “Sataṁ hatthī sataṁ assā, Sataṁ assatarīrathā; Sataṁ kaññāsahassāni, Āmukkamaṇikuṇḍalā; Ekassa padavītihārassa, Kalaṁ nāgghanti soḷasiṁ. Abhikkama gahapati abhikkama gahapati, Abhikkantaṁ te seyyo no paṭikkantan”ti. Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi. Yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso so paṭippassambhi. Dutiyampi kho …pe… tatiyampi kho … anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi. Tatiyampi kho sivako yakkho antarahito saddamanussāvesi— “Sataṁ hatthī sataṁ assā, Sataṁ assatarīrathā; Sataṁ kaññāsahassāni, Āmukkamaṇikuṇḍalā; Ekassa padavītihārassa, Kalaṁ nāgghanti soḷasiṁ. Abhikkama gahapati abhikkama gahapati, Abhikkantaṁ te seyyo no paṭikkantan”ti. Tatiyampi kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.

Anāthapiṇḍika then went to the Sivaka gate, which was opened by spirits. Then, as he was leaving town, the light disappeared and darkness descended. Paralyzed with fear and getting goosebumps all over, he wanted to turn back. But then the invisible spirit Sivaka spoke up: “A hundred elephants, a hundred horses, A hundred carriages drawn by mules, A hundred thousand girls Wearing jeweled earrings— None is worth a sixteenth part Of a single step forward. Go forward, householder, go forward! Going forward is better for you than going back.” The light returned, the darkness disappeared, and his fear subsided. A second and a third time the light disappeared and he was paralyzed with fear, upon which the spirit proclaimed the same verses. And on both occasions the light returned, the darkness disappeared, and his fear subsided.

Atha kho anāthapiṇḍiko gahapati yena sītavanaṁ tenupasaṅkami. Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Addasā kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna caṅkamā orohitvā paññatte āsane nisīdi. Nisajja kho bhagavā anāthapiṇḍikaṁ gahapatiṁ etadavoca— “ehi, sudattā”ti. Atha kho anāthapiṇḍiko gahapati— “nāmena maṁ bhagavā ālapatī”ti— haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “kacci, bhante, bhagavā sukhaṁ sayitthā”ti? “Sabbadā ve sukhaṁ seti, brāhmaṇo parinibbuto; Yo na limpati kāmesu, sītibhūto nirūpadhi. Sabbā āsattiyo chetvā, vineyya hadaye daraṁ; Upasanto sukhaṁ seti, santiṁ pappuyya cetasā”ti.

Anāthapiṇḍika then went to the Sītavana, the Cool Grove. Just then the Buddha was doing walking meditation outside, having gotten up early in the morning. When the Buddha saw Anāthapiṇḍika coming, he stepped down from the walking path, sat down on the prepared seat, and said, “Come, Sudatta.” Anāthapiṇḍika thought, “The Buddha is calling me by name!” and glad and joyful he went up to him, bowed down with his head at the Buddha’s feet, and said, “Sir, I hope you have slept well?” “Indeed, he always sleeps well, The brahmin who’s extinguished, Who’s not soiled among worldly pleasures, But is cool and without ownership. After cutting all attachments, After removing distress from the heart, Calmed, he sleeps well, Having attained peace of mind.”

Atha kho bhagavā anāthapiṇḍikassa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi anāthapiṇḍikaṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva anāthapiṇḍikassa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho anāthapiṇḍiko gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca— “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho anāthapiṇḍiko gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The Buddha then gave him a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Anāthapiṇḍika experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Anāthapiṇḍika got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Assosi kho rājagahako seṭṭhī— “anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. Atha kho rājagahako seṭṭhī anāthapiṇḍikaṁ gahapatiṁ etadavoca— “tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. Tvañcāsi āgantuko. Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. “Alaṁ, gahapati, atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. Assosi kho rājagahako negamo— “anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. Atha kho rājagahako negamo anāthapiṇḍikaṁ gahapatiṁ etadavoca— “tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. Tvañcāsi āgantuko. Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. “Alaṁ, ayya; atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. Assosi kho rājā māgadho seniyo bimbisāro— “anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. Atha kho rājā māgadho seniyo bimbisāro anāthapiṇḍikaṁ gahapatiṁ etadavoca— “tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. Tvañcāsi āgantuko. Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. “Alaṁ, deva; atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti.

The merchant heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day. He said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha, yet you’ve just arrived here. I’ll pay for it.” “There’s no need. I have the means.” The householder association of Rājagaha heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day. They said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha, yet you’ve just arrived here. We’ll pay for it.” “There’s no need, sirs. I have the means.” King Seniya Bimbisāra of Magadha heard that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day. He said to Anāthapiṇḍika, “You’ve invited the Sangha headed by the Buddha, yet you’ve just arrived here. I’ll pay for it.” “There’s no need, sir. I have the means.”

Atha kho anāthapiṇḍiko gahapati tassā rattiyā accayena rājagahakassa seṭṭhissa nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā sāvatthiyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti. “Suññāgāre kho, gahapati, tathāgatā abhiramantī”ti. “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The following morning, in that wealthy merchant’s house, Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that merchant’s house where he sat down on the prepared seat together with the Sangha of monks. Anāthapiṇḍika then personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, Anāthapiṇḍika sat down to one side and said, “Sir, please spend the rainy-season residence at Sāvatthī together with the Sangha of monks.” “Buddhas delight in solitude, householder.” “I understand, sir, I understand!” Then, after instructing, inspiring, and gladdening him with a teaching, the Buddha got up from his seat and left.

Tena kho pana samayena anāthapiṇḍiko gahapati bahumitto hoti bahusahāyo ādeyyavāco. Atha kho anāthapiṇḍiko gahapati rājagahe taṁ karaṇīyaṁ tīretvā yena sāvatthi tena pakkāmi. Atha kho anāthapiṇḍiko gahapati antarāmagge manusse āṇāpesi— “ārāme, ayyā, karotha, vihāre patiṭṭhāpetha, dānāni paṭṭhapetha. Buddho loke uppanno. So ca mayā bhagavā nimantito iminā maggena āgacchissatī”ti. Atha kho te manussā anāthapiṇḍikena gahapatinā uyyojitā ārāme akaṁsu, vihāre patiṭṭhāpesuṁ, dānāni paṭṭhapesuṁ. Atha kho anāthapiṇḍiko gahapati sāvatthiṁ gantvā samantā sāvatthiṁ anuvilokesi— “kattha nu kho bhagavā vihareyya? Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ, appanigghosaṁ, vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan”ti.

After finishing his business in Rājagaha, Anāthapiṇḍika set out for Sāvatthī. Now at that time Anāthapiṇḍika had many friends and acquaintances who took his advice. On his way to Sāvatthī he told people to establish monasteries, build dwellings, and prepare offerings, saying, “There’s a Buddha in the world! He’s been invited by me and will be traveling this way.” And that’s what they did. When he arrived at Sāvatthī, Anāthapiṇḍika searched all over the town for a place for the Buddha to stay, thinking, “Where might the Buddha stay that’s neither too far from habitation nor too close, that has good access roads and is easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?”

Addasā kho anāthapiṇḍiko gahapati jetassa kumārassa uyyānaṁ— gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ, appanigghosaṁ, vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppaṁ. Disvāna yena jeto kumāro tenupasaṅkami, upasaṅkamitvā jetaṁ kumāraṁ etadavoca— “dehi me, ayyaputta, uyyānaṁ ārāmaṁ kātun”ti. “Adeyyo, gahapati, ārāmo api koṭisantharenā”ti. “Gahito, ayyaputta, ārāmo”ti. “Na, gahapati, gahito ārāmo”ti. “Gahito na gahito”ti vohārike mahāmatte pucchiṁsu. Mahāmattā evamāhaṁsu— “yato tayā, ayyaputta, aggho kato, gahito ārāmo”ti. Atha kho anāthapiṇḍiko gahapati sakaṭehi hiraññaṁ nibbāhāpetvā jetavanaṁ koṭisantharaṁ santharāpesi.

Anāthapiṇḍika saw that Prince Jeta’s park had all these qualities. He then went to Prince Jeta and said, “Sir, please give me your park to set up a monastery.” “I wouldn’t give it away even if you covered the park with ten million gold coins.” “It’s a deal!” “No it isn’t!” They then asked judges to decide on the matter. They said, “Sir, since you gave a price, the park is sold.” Anāthapiṇḍika then had gold coins brought out in carts and covered the Jeta Grove with ten million coins.

Sakiṁ nīhaṭaṁ hiraññaṁ thokassa okāsassa koṭṭhakasāmantā nappahoti. Atha kho anāthapiṇḍiko gahapati manusse āṇāpesi— “gacchatha, bhaṇe, hiraññaṁ āharatha; imaṁ okāsaṁ santharissāmā”ti. Atha kho jetassa kumārassa etadahosi— “na kho idaṁ orakaṁ bhavissati, yathāyaṁ gahapati tāva bahuṁ hiraññaṁ pariccajatī”ti. Anāthapiṇḍikaṁ gahapatiṁ etadavoca— “alaṁ, gahapati; mā taṁ okāsaṁ santharāpesi. Dehi me etaṁ okāsaṁ. Mametaṁ dānaṁ bhavissatī”ti. Atha kho anāthapiṇḍiko gahapati— ayaṁ kho jeto kumāro abhiññāto ñātamanusso; mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādoti— taṁ okāsaṁ jetassa kumārassa pādāsi. Atha kho jeto kumāro tasmiṁ okāse koṭṭhakaṁ māpesi. Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi, pariveṇāni kārāpesi, koṭṭhake kārāpesi, upaṭṭhānasālāyo kārāpesi, aggisālāyo kārāpesi, kappiyakuṭiyo kārāpesi, vaccakuṭiyo kārāpesi, caṅkame kārāpesi, caṅkamanasālāyo kārāpesi, udapāne kārāpesi, udapānasālāyo kārāpesi, jantāghare kārāpesi, jantāgharasālāyo kārāpesi, pokkharaṇiyo kārāpesi, maṇḍape kārāpesi.

After yet another load had been brought out, there was still a small area near the entrance that was not covered. Anāthapiṇḍika told his people, “Go and get more coins. We’ll cover this area too.” But Prince Jeta thought, “This must be really worthwhile, as he’s giving up so much money.” And he said to Anāthapiṇḍika, “That’s enough, householder, don’t cover that area. Let me keep it. It will be my gift.” Anāthapiṇḍika thought, “Prince Jeta is a well-known person. It’s very beneficial that such well-known people gain confidence in this spiritual path.” And he granted that area to Prince Jeta. Prince Jeta then had a gatehouse built at that place. But Anāthapiṇḍika had dwellings built in the Jeta Grove, and yards, gatehouses, assembly halls, water-boiling sheds, food-storage huts, restrooms, walking-meditation paths, indoor walking-meditation paths, wells, well houses, saunas, sauna sheds, ponds, and roof-covers.

2.2. Navakammadāna

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena manussā sakkaccaṁ navakammaṁ karonti. Yepi bhikkhū navakammaṁ adhiṭṭhenti tepi sakkaccaṁ upaṭṭhenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha kho aññatarassa daliddassa tunnavāyassa etadahosi— “na kho idaṁ orakaṁ bhavissati, yathayime manussā sakkaccaṁ navakammaṁ karonti; yannūnāhampi navakammaṁ kareyyan”ti. Atha kho so daliddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuṭṭaṁ uṭṭhāpesi. Tena akusalakena citā vaṅkā bhitti paripati. Dutiyampi kho …pe… tatiyampi kho so daliddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuṭṭaṁ uṭṭhāpesi. Tena akusalakena citā vaṅkā bhitti paripati.

10. Putting in charge of building work

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī. When he eventually arrived, he stayed in the house with the peaked roof in the Great Wood. At that time people were doing building work out of respect. And the monks who supervised the building work were respectfully supported with robe-cloth, almsfood, dwellings, and medicinal supplies. Then a certain poor tailor thought, “This must be really worthwhile, seeing as these people do building work with such respect. Why don’t I too do building work?” He then made a mixture of mud, made bricks out of it, and built a wall. But because of his lack of skill, the wall was crooked and fell down. A second and a third time the same thing happened.

Atha kho so daliddo tunnavāyo ujjhāyati khiyyati vipāceti— “ye imesaṁ samaṇānaṁ sakyaputtiyānaṁ denti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, te ime ovadanti anusāsanti, tesañca navakammaṁ adhiṭṭhenti. Ahaṁ panamhi daliddo. Na maṁ koci ovadati vā anusāsati vā navakammaṁ vā adhiṭṭhetī”ti. Assosuṁ kho bhikkhū tassa daliddassa tunnavāyassa ujjhāyantassa khiyyantassa vipācentassa. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, navakammaṁ dātuṁ. Navakammiko, bhikkhave, bhikkhu ussukkaṁ āpajjissati— ‘kinti nu kho vihāro khippaṁ pariyosānaṁ gaccheyyā’ti; khaṇḍaṁ phullaṁ paṭisaṅkharissati.

He then complained and criticized the monks, “These Sakyan monastics teach and instruct only those who give them robe-cloth, almsfood, dwellings, and medicinal supplies. They only supervise their building work. But since I’m poor, nobody teaches, instructs, or supervises me.” The monks heard the complaints of that poor tailor. They told the Buddha, who then gave a teaching and addressed the monks: “You should put a monk in charge of the building work. He should make an effort to complete the dwelling as quickly as possible and should repair what’s broken or damaged.

Evañca pana, bhikkhave, dātabbaṁ. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa gahapatino vihāraṁ itthannāmassa bhikkhuno navakammaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmassa gahapatino vihāraṁ itthannāmassa bhikkhuno navakammaṁ deti. Yassāyasmato khamati itthannāmassa gahapatino vihāraṁ itthannāmassa bhikkhuno navakammassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinno saṅghena itthannāmassa gahapatino vihāro itthannāmassa bhikkhuno navakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And he should be put in charge like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should put monk so-and-so in charge of the building work relating to the dwelling of householder so-and-so. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha puts monk so-and-so in charge of the building work relating to the dwelling of householder so-and-so. Any monk who approves of putting monk so-and-so in charge of the building work relating to the dwelling of householder so-and-so should remain silent. Any monk who doesn’t approve should speak up. The Sangha has put monk so-and-so in charge of the building work relating to the dwelling of householder so-and-so. The Sangha approves and is therefore silent. I will remember it thus.’”

2.3. Aggāsanādianujānana

Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Tena kho pana samayena chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggaṇhanti, seyyāyo pariggaṇhanti— “idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti. Atha kho āyasmā sāriputto buddhappamukhassa saṅghassa piṭṭhito piṭṭhito gantvā vihāresu pariggahitesu, seyyāsu pariggahitāsu, seyyaṁ alabhamāno aññatarasmiṁ rukkhamūle nisīdi. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ukkāsi. Āyasmāpi sāriputto ukkāsi. “Ko etthā”ti? “Ahaṁ, bhagavā, sāriputto”ti. “Kissa tvaṁ, sāriputta, idha nisinno”ti? Atha kho āyasmā sāriputto bhagavato etamatthaṁ ārocesi.

11. The instruction on the best seat, etc.

When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Sāvatthī. On that occasion the monks who were the pupils of the monks from the group of six went ahead of the Sangha headed by the Buddha. They then took possession of dwellings and beds, thinking, “This will be for our preceptors and teachers, and also for ourselves.” Following behind the Sangha, Venerable Sāriputta was unable to get a bed—the dwellings and beds having all been taken. And so he sat down at the foot of a tree. Getting up early in the morning, the Buddha cleared his throat. Sāriputta, too, cleared his throat. “Who’s there?” “It’s me, sir, Sāriputta.” “Why are you sitting here?” Sāriputta told the Buddha what had happened.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggaṇhanti, seyyāyo pariggaṇhanti— idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggahessanti, seyyāyo pariggahessanti— idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatīti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “ko, bhikkhave, arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti? Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, khattiyakulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, brāhmaṇakulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, gahapatikulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, suttantiko so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, vinayadharo so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, dhammakathiko so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, paṭhamassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, dutiyassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, tatiyassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, catutthassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, sotāpanno so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, sakadāgāmī …pe… yo, bhagavā, anāgāmī …pe… yo, bhagavā, arahā so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, tevijjo so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. Ekacce bhikkhū evamāhaṁsu— “yo, bhagavā, chaḷabhiñño so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?” “It’s true, sir.” The Buddha rebuked them … “How can they act like this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “Who, monks, deserves the best seat, the best water, and the best almsfood?” Some monks said, “Those who’ve gone forth from an aristocratic family deserve the best seat, water, and almsfood.” Others said, “Those who’ve gone forth from a brahmin family deserve the best seat, water, and almsfood.” Still others said, “Those who’ve gone forth from a householder family, the experts on the discourses, the experts on the Monastic Law, the expounders of the Teaching, those who obtain the first absorption, those who obtain the second absorption, those who obtain the third absorption, those who obtain the fourth absorption, the streamenterers, the once-returners, the nonreturners, the perfected ones, those who have attained the three true insights, or those who have attained the six direct knowledges deserve the best seat, water, and almsfood.”

Atha kho bhagavā bhikkhū āmantesi—

The Buddha then addressed the monks:

“bhūtapubbaṁ, bhikkhave, himavantapadese mahānigrodho ahosi.

Jātaka

“Once upon a time, monks, there was a great banyan tree on the slopes of the Himalayas.

Taṁ tayo sahāyā upanissāya vihariṁsu— tittiro ca, makkaṭo ca, hatthināgo ca. Te aññamaññaṁ agāravā appatissā asabhāgavuttikā viharanti. Atha kho, bhikkhave, tesaṁ sahāyānaṁ etadahosi— ‘aho nūna mayaṁ jāneyyāma yaṁ amhākaṁ jātiyā mahantataraṁ taṁ mayaṁ sakkareyyāma garuṁ kareyyāma māneyyāma pūjeyyāma, tassa ca mayaṁ ovāde tiṭṭheyyāmā’ti. Atha kho, bhikkhave, tittiro ca makkaṭo ca hatthināgaṁ pucchiṁsu— ‘tvaṁ, samma, kiṁ porāṇaṁ sarasī’ti? ‘Yadāhaṁ, sammā, poto homi, imaṁ nigrodhaṁ antarā satthīnaṁ karitvā atikkamāmi, aggaṅkurakaṁ me udaraṁ chupati. Imāhaṁ, sammā, porāṇaṁ sarāmī’ti. Atha kho, bhikkhave, tittiro ca hatthināgo ca makkaṭaṁ pucchiṁsu— ‘tvaṁ, samma, kiṁ porāṇaṁ sarasī’ti? ‘Yadāhaṁ, sammā, chāpo homi, chamāyaṁ nisīditvā imassa nigrodhassa aggaṅkurakaṁ khādāmi. Imāhaṁ, sammā, porāṇaṁ sarāmī’ti. Atha kho, bhikkhave, makkaṭo ca hatthināgo ca tittiraṁ pucchiṁsu— ‘tvaṁ, samma, kiṁ porāṇaṁ sarasī’ti? ‘Amukasmiṁ, sammā, okāse mahānigrodho ahosi. Tato ahaṁ phalaṁ bhakkhitvā imasmiṁ okāse vaccaṁ akāsiṁ; tassāyaṁ nigrodho jāto. Tadāhaṁ, sammā, jātiyā mahantataro’ti. Atha kho, bhikkhave, makkaṭo ca hatthināgo ca tittiraṁ etadavocuṁ— ‘tvaṁ, samma, amhākaṁ jātiyā mahantataro. Taṁ mayaṁ sakkarissāma garuṁ karissāma mānessāma pūjessāma, tuyhañca mayaṁ ovāde patiṭṭhissāmā’ti. Atha kho, bhikkhave, tittiro makkaṭañca hatthināgañca pañcasu sīlesu samādapesi, attanā ca pañcasu sīlesu samādāya vattati. Te aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. Evaṁ kho taṁ, bhikkhave, tittiriyaṁ nāma brahmacariyaṁ ahosi. ‘Ye vuḍḍhamapacāyanti, narā dhammassa kovidā; Diṭṭhe dhamme ca pāsaṁsā, samparāye ca suggatī’ti.

Three friends lived near it: a partridge, a monkey, and an elephant. They were disrespectful, undeferential, and rude toward one another. They thought, ‘If we only knew which one of us was the oldest. We would honor, respect, and esteem him, and we would wait for his instructions.’ The partridge and the monkey then asked the elephant, ‘What’s your first memory?’ ‘When I was young, I stepped over this banyan tree, keeping it between my legs, and the top shoots touched my belly. That’s my first memory.’ The partridge and the elephant asked the monkey, ‘What’s your first memory?’ ‘When I was young, I sat on the ground and ate the top shoots of this banyan tree. That’s my first memory.’ The monkey and the elephant asked the partridge, ‘What’s your first memory?’ ‘In such and such a spot there was a great banyan tree. I ate one of its fruits and defecated here. This banyan tree has grown from that. Well then, I must be the oldest one.’ The monkey and the elephant said to the partridge, ‘You’re the oldest. We will honor, respect, and esteem you, and we’ll wait for your instructions.’ The partridge had the monkey and the elephant take the five precepts, and he also undertook them himself. They were respectful, deferential, and courteous toward one another. And when they died, they were reborn in a happy, heavenly destination. In this way the spiritual life called tittiriya came to be. Those who respect the seniors, And who are learned in the Teaching, They are praised while still alive, And then go to a good destination.

Te hi nāma, bhikkhave, tiracchānagatā pāṇā aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharissanti. Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ agāravā appatissā asabhāgavuttikā vihareyyātha? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, aggāsanaṁ, aggodakaṁ, aggapiṇḍaṁ. Na ca, bhikkhave, saṅghikaṁ yathāvuḍḍhaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassā”ti.

“Even those animals, monks, were respectful, deferential, and courteous toward one another. Having gone forth on this well-proclaimed spiritual path, will you look good if you are disrespectful, undeferential, and rude toward one another? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You should do these things according to seniority: bowing down, standing up, raising your joined palms, doing acts of respect, giving the best seat, giving the best water, and giving the best almsfood. But what belongs to the Sangha shouldn’t be reserved according to seniority. If you do, you commit an offense of wrong conduct.”

2.4. Avandiyādipuggala

“Dasayime, bhikkhave, avandiyā— pure upasampannena pacchā upasampanno avandiyo, anupasampanno avandiyo, nānāsaṁvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo, pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo. Ime kho, bhikkhave, dasa avandiyā. Tayome, bhikkhave, vandiyā— pacchā upasampannena pure upasampanno vandiyo, nānāsaṁvāsako vuḍḍhataro dhammavādī vandiyo, sadevake bhikkhave loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato arahaṁ sammāsambuddho vandiyo. Ime kho, bhikkhave, tayo vandiyā”ti.

12. Persons one should not pay respect to, etc.

“Monks, you shouldn’t pay respect to any of these ten kinds of persons: one who’s been given the full ordination after you; one who isn’t fully ordained; one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; a woman; a paṇḍaka; one who’s on probation; one who deserves to be sent back to the beginning; one who deserves the trial period; one who’s undertaking the trial period; one who deserves rehabilitation. But you should pay respect to these three kinds of persons: one who’s been given the full ordination before you; one who belongs to a different Buddhist sect who’s senior to you and who speaks in accordance with the Teaching; and in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, you should pay respect to the Buddha, perfected and fully awakened.”

2.5. Āsanappaṭibāhanapaṭikkhepa

Tena kho pana samayena manussā saṅghaṁ uddissa maṇḍape paṭiyādenti, santhare paṭiyādenti, okāse paṭiyādenti. Chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū— “saṅghikaññeva bhagavatā yathāvuḍḍhaṁ anuññātaṁ, no uddissakatan”ti buddhappamukhassa saṅghassa purato purato gantvā maṇḍapepi pariggaṇhanti, santharepi pariggaṇhanti, okāsepi pariggaṇhanti— “idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti. Atha kho āyasmā sāriputto buddhappamukhassa saṅghassa piṭṭhito piṭṭhito gantvā maṇḍapesu pariggahitesu, santharesu pariggahitesu, okāsesu pariggahitesu, okāsaṁ alabhamāno aññatarasmiṁ rukkhamūle nisīdi. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ukkāsi. Āyasmāpi sāriputto ukkāsi. “Ko etthā”ti? “Ahaṁ, bhagavā, sāriputto”ti. “Kissa tvaṁ, sāriputta, idha nisinno”ti? Atha kho āyasmā sāriputto bhagavato etamatthaṁ ārocesi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū— ‘saṅghikaññeva bhagavatā yathāvuḍḍhaṁ anuññātaṁ, no uddissakatan’ti buddhappamukhassa saṅghassa purato purato gantvā maṇḍape pariggaṇhanti, santhare pariggaṇhanti, okāse pariggaṇhanti— idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, uddissakatampi yathāvuḍḍhaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassā”ti.

13. The prohibition against reserving seats

At that time people prepared roof covers, mats, and places to stay for the Sangha. The monks who were the pupils of the monks from the group of six, thought, “The Buddha has instructed that what belongs to the Sangha shouldn’t be reserved according to seniority. But he’s given no such instruction about what has merely been prepared for the Sangha.” They then went ahead of the Sangha headed by the Buddha and took possession of the roof-covers, mats, and places to stay, thinking, “This will be for our preceptors and teachers, and also for ourselves.” Following behind the Sangha, Venerable Sāriputta was unable to find a place to stay—the roof-covers, the mats, and the places to stay having all been taken. And so he sat down at the foot of a tree. Getting up early in the morning, the Buddha cleared his throat. Sāriputta, too, cleared his throat. “Who’s there?” “It’s me, sir, Sāriputta.” “Why are you sitting here?” Sāriputta told the Buddha what had happened. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “Even what has merely been prepared for the Sangha shouldn’t be reserved according to seniority. If you do, you commit an offense of wrong conduct.”

2.6. Gihivikataanujānana

Tena kho pana samayena manussā bhattagge antaraghare uccāsayanamahāsayanāni paññapenti, seyyathidaṁ— āsandiṁ, pallaṅkaṁ, gonakaṁ, cittakaṁ, paṭikaṁ, paṭalikaṁ, tūlikaṁ, vikatikaṁ, uddalomiṁ, ekantalomiṁ, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇiṁ, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ṭhapetvā tīṇi— āsandiṁ, pallaṅkaṁ, tūlikaṁ— gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti. Tena kho pana samayena manussā bhattagge antaraghare tūlonaddhaṁ mañcampi pīṭhampi paññapenti. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti.

14. The allowance for what belongs to a householder

At that time people prepared high and luxurious resting places in the dining halls in inhabited areas, that is: high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of kadalī-deer hide, seats with canopies, seats with red cushions at each end. Being afraid of wrongdoing, the monks did not sit on them. They told the Buddha. “Apart from high couches, luxurious couches, and cotton-down quilts, I allow you to sit down on what belongs to householders, but not to lie down on it.” At that time people prepared beds and benches upholstered with cotton down in the dining halls in inhabited areas. Being afraid of wrongdoing, the monks did not sit on them. They told the Buddha. “I allow you to sit down on what belongs to householders, but not to lie down on it.”

2.7. Jetavanavihārānumodanā

Atha kho bhagavā anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho anāthapiṇḍiko gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho anāthapiṇḍiko gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— “kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca— “kathāhaṁ, bhante, jetavane paṭipajjāmī”ti? “Tena hi tvaṁ, gahapati, jetavanaṁ āgatānāgatassa cātuddisassa saṅghassa patiṭṭhapehī”ti. “Evaṁ, bhante”ti kho anāthapiṇḍiko gahapati bhagavato paṭissutvā jetavanaṁ āgatānāgatassa cātuddisassa saṅghassa patiṭṭhāpesi.

15. The expression of appreciation for the Jeta Grove dwellings

Wandering on, the Buddha eventually arrived at Sāvatthī, where he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Anāthapiṇḍika then went to the Buddha, bowed, sat down, and said, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Anāthapiṇḍika got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Anāthapiṇḍika’s house where he sat down on the prepared seat together with the Sangha of monks. Anāthapiṇḍika then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, Anāthapiṇḍika sat down to one side and said, “Sir, what should I do in regard to the Jeta Grove?” “You should dedicate the Jeta Grove to the Sangha as a whole, both present and future.” “Yes, sir.” And he did just that.

Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumodi— “Sītaṁ uṇhaṁ paṭihanti, tato vāḷamigāni ca; Sarīsape ca makase, sisire cāpi vuṭṭhiyo. Tato vātātapo ghoro, sañjāto paṭihaññati; Leṇatthañca sukhatthañca, jhāyituñca vipassituṁ. Vihāradānaṁ saṅghassa, aggaṁ buddhena vaṇṇitaṁ; Tasmā hi paṇḍito poso, sampassaṁ atthamattano. Vihāre kāraye ramme, vāsayettha bahussute; Tesaṁ annañca pānañca, vatthasenāsanāni ca. Dadeyya ujubhūtesu, Vippasannena cetasā; Te tassa dhammaṁ desenti, Sabbadukkhāpanūdanaṁ; Yaṁ so dhammaṁ idhaññāya, Parinibbāti anāsavo”ti. Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

The Buddha then expressed his appreciation with these verses: “Cold and heat are kept away, And so are predatory beasts, And creeping animals and mosquitoes, And also chill and rain. They keep away the wind and burning sun, When those awful things arise. Their purpose is to shelter and for happiness, To attain absorption and to see clearly. Giving dwellings to the Sangha Is praised as the best by the Buddha. Therefore the wise man, Seeing what’s beneficial for himself, Should build delightful dwellings And have the learned stay there. Food, drink, cloth, and dwellings— With an inspired mind, He should give to them, The upright ones. They will give him the Teaching For removing all suffering; And understanding this Teaching in this very life, He attains extinguishment, free of corruptions.” The Buddha then got up from his seat and left.

2.8. Āsanappaṭibāhanādi

Tena kho pana samayena aññatarassa ājīvakasāvakassa mahāmattassa saṅghabhattaṁ hoti. Āyasmā upanando sakyaputto pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpesi. Bhattaggaṁ kolāhalaṁ ahosi. Atha kho so mahāmatto ujjhāyati khiyyati vipāceti— “kathañhi nāma samaṇā sakyaputtiyā pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpessanti. Bhattaggaṁ kolāhalaṁ ahosi. Nanu nāma labbhā aññatrāpi nisinnena yāvadatthaṁ bhuñjitun”ti? Assosuṁ kho bhikkhū tassa mahāmattassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpessati. Bhattaggaṁ kolāhalaṁ ahosī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira tvaṁ, upananda, pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpesi, bhattaggaṁ kolāhalaṁ ahosī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpessasi? Bhattaggaṁ kolāhalaṁ ahosi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, vippakatabhojano bhikkhu vuṭṭhāpetabbo. Yo vuṭṭhāpeyya, āpatti dukkaṭassa. Sace vuṭṭhāpeti, pavārito ca hoti, ‘gaccha udakaṁ āharā’ti vattabbo. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, sādhukaṁ sitthāni gilitvā vuḍḍhatarassa bhikkhuno āsanaṁ dātabbaṁ. Na tvevāhaṁ, bhikkhave, kenaci pariyāyena vuḍḍhatarassa bhikkhuno āsanaṁ paṭibāhitabbanti vadāmi. Yo paṭibāheyya, āpatti dukkaṭassāti”.

16. Reservation of seats, etc.

On one occasion a certain government official who was an Ājīvaka disciple was offering a meal to the Sangha. Arriving late, Venerable Upananda the Sakyan made the nearest monk get up before he had finished his meal. There was an uproar in the dining hall. That official then complained and criticized him, “How can the Sakyan monastics arrive late and make the nearest monk get up in the middle of his meal? There was an uproar in the dining hall. It’s impossible to eat as much as you like when you’re not seated.” The monks heard the complaints of that official, and the monks of few desires complained and criticized Upananda, “How could he act like this?” They told the Buddha what had happened. “Is it true, Upananda, that you acted like this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you act like this? This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “You shouldn’t make a monk get up who hasn’t finished his meal. If you do, you commit an offense of wrong conduct. If you’re asked to get up, and you’ve already refused an invitation to eat more, you should say, “Please go and get some water.” If the other goes, all is well. If not, you should properly swallow the mouthful and give the seat to the more senior monk. Under no circumstances should you block a more senior monk from a seat. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū gilāne bhikkhū vuṭṭhāpenti. Gilānā evaṁ vadenti— “na mayaṁ, āvuso, sakkoma vuṭṭhātuṁ, gilānāmhā”ti. “Mayaṁ āyasmante vuṭṭhāpessāmā”ti pariggahetvā vuṭṭhāpetvā ṭhitake muñcanti. Gilānā mucchitā papatanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, gilāno vuṭṭhāpetabbo. Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū— “gilānā mayamhā avuṭṭhāpanīyā”ti varaseyyāyo palibuddhenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa patirūpaṁ seyyaṁ dātun”ti. Tena kho pana samayena chabbaggiyā bhikkhū lesakappena senāsanaṁ paṭibāhanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, lesakappena senāsanaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassā”ti.

On one occasion the monks from the group of six asked the sick monks to get up. The sick monks said, “We’re not able to get up. We’re sick.” Saying, “We’ll make the venerables get up,” they took hold of them, lifted them up, and then released them when they were standing. The sick monks fainted and collapsed. “You shouldn’t make the sick get up. If you do, you commit an offense of wrong conduct.” The monks from the group of six took possession of the best beds, saying, “We’re sick and no one can make us get up.” “You should give suitable beds to those who are sick.” The monks from the group of six used a pretext to reserve resting places. “You shouldn’t use a pretext to reserve a resting place. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṁ paccantimaṁ mahāvihāraṁ paṭisaṅkharonti— “idha mayaṁ vassaṁ vasissāmā”ti. Addasaṁsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṁ paṭisaṅkharonte. Disvāna evamāhaṁsu— “ime, āvuso, sattarasavaggiyā bhikkhū vihāraṁ paṭisaṅkharonti. Handa ne vuṭṭhāpessāmā”ti. Ekacce evamāhaṁsu— “āgamethāvuso, yāva paṭisaṅkharonti, paṭisaṅkhate vuṭṭhāpessāmā”ti. Atha kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū etadavocuṁ— “uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti. “Nanu, āvuso, paṭikacceva ācikkhitabbaṁ? Mayañcaññaṁ paṭisaṅkhareyyāmā”ti. “Nanu, āvuso, saṅghiko vihāro”ti? “Āmāvuso, saṅghiko vihāro”ti. “Uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti. “Mahallako, āvuso, vihāro; tumhepi vasatha, mayampi vasissāmā”ti. “Uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti kupitā anattamanā gīvāyaṁ gahetvā nikkaḍḍhanti. Te nikkaḍḍhiyamānā rodanti. Bhikkhū evamāhaṁsu— “kissa tumhe, āvuso, rodathā”ti? “Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhe saṅghikā vihārā nikkaḍḍhantī”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, tumhe bhikkhave, kupitā anattamanā saṅghikā vihārā bhikkhū nikkaḍḍhathā”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, kupitena anattamanena bhikkhu saṅghikā vihārā nikkaḍḍhitabbo. Yo nikkaḍḍheyya, yathādhammo kāretabbo. Anujānāmi, bhikkhave, senāsanaṁ gāhetun”ti.

At that time the monks from the group of seventeen were repairing a large dwelling nearby, intending to stay there for the rainy season. The monks from the group of six saw this and said, “These monks from the group of seventeen are repairing a dwelling. Let’s throw them out.” But some of them said, “Let’s wait until they’ve finished repairing it.” Soon afterwards the monks from the group of six said to those from the group of seventeen, “Leave, this dwelling is ours.” “Shouldn’t you have told us beforehand? We would have repaired another one.” “Doesn’t this dwelling belong to the Sangha?” “Yes it does.” “Well then, leave. This dwelling is ours.” “The dwelling is large. You can stay here and so can we.” But they said, “Leave, this dwelling is ours,” and they grabbed them by the necks and threw them out in anger. The monks from the group of seventeen cried. When other monks asked them why, they told them what had happened. The monks of few desires complained and criticized them, “How could the monks from the group of six angrily throw other monks out of a dwelling belonging to the Sangha?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that you did this?” “It’s true, sir.” The Buddha rebuked them … and after giving a teaching, he addressed the monks: “You shouldn’t, in anger, throw a monk out of a dwelling belonging to the Sangha. If you do, you should be dealt with according to the rule. You should allocate the dwellings.”

2.9. Senāsanaggāhāpakasammuti

Atha kho bhikkhūnaṁ etadahosi— “kena nu kho senāsanaṁ gāhetabban”ti? Bhagavato etamatthaṁ ārocesuṁ …pe… “anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ senāsanaggāhāpakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo— Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ senāsanaggāhāpakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ senāsanaggāhāpakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno senāsanaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu senāsanaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

17. The appointment of an allocator of dwellings

The monks thought, “Who should allocate the dwellings?” They told the Buddha, who then gave a teaching and addressed the monks: “You should appoint a monk who has five qualities as the allocator of dwellings: he’s not biased by favoritism, ill will, confusion, or fear, and he knows which dwellings have and have not been allocated. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the allocator of dwellings. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the allocator of dwellings. Any monk who approves of appointing monk so-and-so as the allocator of dwellings should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the allocator of dwellings. The Sangha approves and is therefore silent. I will remember it thus.’”

Atha kho senāsanaggāhāpakānaṁ bhikkhūnaṁ etadahosi— “kathaṁ nu kho senāsanaṁ gāhetabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṭhamaṁ bhikkhū gaṇetuṁ, bhikkhū gaṇetvā seyyā gaṇetuṁ, seyyā gaṇetvā seyyaggena gāhetun”ti. Seyyaggena gāhentā seyyā ussārayiṁsu …pe… “anujānāmi, bhikkhave, vihāraggena gāhetun”ti. Vihāraggena gāhentā vihārā ussārayiṁsu …pe… “anujānāmi, bhikkhave, pariveṇaggena gāhetun”ti. Pariveṇaggena gāhentā pariveṇā ussārayiṁsu …pe… “anujānāmi, bhikkhave, anubhāgampi dātuṁ. Gahite anubhāge añño bhikkhu āgacchati, akāmā na dātabbo”ti. Tena kho pana samayena bhikkhū nissīme ṭhitassa senāsanaṁ gāhenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, nissīme ṭhitassa senāsanaṁ gāhetabbaṁ. Yo gāheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū senāsanaṁ gahetvā sabbakālaṁ paṭibāhanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, senāsanaṁ gahetvā sabbakālaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, vassānaṁ temāsaṁ paṭibāhituṁ, utukālaṁ pana na paṭibāhitun”ti.

The allocators of dwellings thought, “How should we allocate the dwellings?” They told the Buddha. “First you should count the monks and the beds. You should then allocate one monk to each bed.” When they had allocated the beds, there were beds left over. “You should allocate one monk to each dwelling.” When they had allocated the dwellings, there were dwellings left over. “You should allocate one monk to each yard.” When they had allocated the yards, there were yards left over. “You should give out additional shares. If another monk arrives after the additional shares have been allocated, then, if you’re unwilling, you need not give him a share.” On one occasion the monks allocated a dwelling to one who was outside the monastery zone. “You shouldn’t allocate a dwelling to one outside the monastery zone. If you do, you commit an offense of wrong conduct.” After accepting a dwelling, the monks reserved it at all times. “After accepting a dwelling, you shouldn’t reserve it at all times. If you do, you commit an offense of wrong conduct. I allow you to reserve it for the three months of the rainy-season residence, but not at other times.”

Atha kho bhikkhūnaṁ etadahosi— “kati nu kho senāsanaggāhā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tayo me, bhikkhave, senāsanaggāhā— purimako, pacchimako, antarāmuttako. Aparajjugatāya āsāḷhiyā purimako gāhetabbo. Māsagatāya āsāḷhiyā pacchimako gāhetabbo. Aparajjugatāya pavāraṇāya āyatiṁ vassāvāsatthāya antarāmuttako gāhetabbo. Ime kho, bhikkhave, tayo senāsanaggāhā”ti.

The monks thought, “How many times are there for the allocation of dwellings?” “There are three times for the allocation of dwellings: the first, the second, and the one freed up in between. The first allocation is on the day after the full moon of July. The second allocation is one month after the full moon of July. The allocation of the one freed up in between is on the day after the invitation ceremony and is for the purpose of spending the next rains residence.”

Tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṁ senāsanaṁ gahetvā aññataraṁ gāmakāvāsaṁ agamāsi. Tatthapi senāsanaṁ aggahesi. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “ayaṁ, āvuso, āyasmā upanando sakyaputto bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. Sacāyaṁ idha vassaṁ vasissati, sabbeva mayaṁ na phāsu bhavissāma. Handa naṁ pucchāmā”ti. Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ etadavocuṁ— “nanu tayā, āvuso upananda, sāvatthiyaṁ senāsanaṁ gahitan”ti? “Evamāvuso”ti. “Kiṁ pana tvaṁ, āvuso upananda, eko dve paṭibāhasī”ti? “Idha dānāhaṁ, āvuso, muñcāmi; tattha gaṇhāmī”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto eko dve paṭibāhessatī”ti. Bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, eko dve paṭibāhasī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, eko dve paṭibāhissasi? Tattha tayā, moghapurisa, gahitaṁ idha muttaṁ, idha tayā gahitaṁ tatra muttaṁ. Evaṁ kho tvaṁ, moghapurisa, ubhayattha paribāhiro. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ekena dve paṭibāhitabbā. Yo paṭibāheyya, āpatti dukkaṭassā”ti.

The third section for recitation 18. Regulations on dwellings, furniture, etc.

On one occasion Venerable Upananda the Sakyan had accepted a dwelling at Sāvatthī, but then went to a certain village monastery, where he was also allocated a dwelling. The monks there thought, “This Upananda is quarrelsome and argumentative, and creates legal issues in the Sangha. If he spends the rainy season here, none of us will be at ease. Well then, let’s question him.” And they said to Upananda, “Haven’t you been allocated a dwelling at Sāvatthī?” “Yes, I have.” “But if it’s only you, why do you reserve two dwellings?” “I’ll give up this one and take the one at Sāvatthī.” The monks of few desires complained and criticized him, “How could Upananda reserve two dwellings for himself?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda: “Is it true, Upananda, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you reserve two dwellings for yourself? When you accepted a dwelling there, the dwelling here was given up, and when you accepted a dwelling here, the dwelling there was given up. You’re now excluded from both. This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “A single monk shouldn’t reserve two dwellings. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena vinayakathaṁ kathesi, vinayassa vaṇṇaṁ bhāsati, vinayapariyattiyā vaṇṇaṁ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṁ bhāsati. Bhikkhūnaṁ etadahosi— “bhagavā kho anekapariyāyena vinayakathaṁ katheti, vinayassa vaṇṇaṁ bhāsati, vinayapariyattiyā vaṇṇaṁ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṁ bhāsati. Handa mayaṁ, āvuso, āyasmato upālissa santike vinayaṁ pariyāpuṇāmā”ti. Tedha bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṁ pariyāpuṇanti. Āyasmā upāli ṭhitakova uddisati therānaṁ bhikkhūnaṁ gāravena. Therāpi bhikkhū ṭhitakāva uddisāpenti dhammagāravena. Tattha therā ceva bhikkhū kilamanti, āyasmā ca upāli kilamati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, navakena bhikkhunā uddisantena samake vā āsane nisīdituṁ, uccatare vā dhammagāravena; therena bhikkhunā uddisāpentena samake vā āsane nisīdituṁ, nīcatare vā dhammagāravenā”ti.

At one time the Buddha was giving many talks on the Monastic Law. He spoke in praise of it and of learning it, and he repeatedly praised Venerable Upāli. When they heard this, the monks thought, “Well then, let’s learn the Monastic Law from Venerable Upāli.” And many monks, both senior and junior, as well as those of middle standing, learned the Monastic Law from Upāli. Out of respect for the senior monks, Upāli taught while standing. And out of respect for the Teaching, the senior monks, too, were standing. They all became tired. They told the Buddha. “A junior monk who’s teaching should sit on a similar or higher seat out of respect for the Teaching. A senior monk who’s being taught should sit on a similar or lower seat out of respect for the Teaching.”

Tena kho pana samayena bahū bhikkhū āyasmato upālissa santike ṭhitakā uddesaṁ paṭimānentā kilamanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, samānāsanikehi saha nisīditun”ti. Atha kho bhikkhūnaṁ etadahosi— “kittāvatā nu kho samānāsaniko hotī”ti? Bhagavato etamatthaṁ ārocesuṁ— “anujānāmi, bhikkhave, tivassantarena saha nisīditun”ti. Tena kho pana samayena sambahulā bhikkhū samānāsanikā mañce nisīditvā mañcaṁ bhindiṁsu, pīṭhe nisīditvā pīṭhaṁ bhindiṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tivaggassa mañcaṁ, tivaggassa pīṭhan”ti. Tivaggopi mañce nisīditvā mañcaṁ bhindi, pīṭhe nisīditvā pīṭhaṁ bhindi …pe… “anujānāmi, bhikkhave, duvaggassa mañcaṁ, duvaggassa pīṭhan”ti. Tena kho pana samayena bhikkhū asamānāsanikehi saha dīghāsane nisīdituṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ṭhapetvā paṇḍakaṁ, mātugāmaṁ, ubhatobyañjanakaṁ, asamānāsanikehi saha dīghāsane nisīditun”ti. Atha kho bhikkhūnaṁ etadahosi— “kittakaṁ pacchimaṁ nu kho dīghāsanaṁ hotī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yaṁ tiṇṇaṁ pahoti, ettakaṁ pacchimaṁ dīghāsanan”ti.

On one occasion many monks were standing in the presence of Upāli, honoring the recitation. They became tired. “I allow those who are entitled to sit on the same seat to sit together.” The monks thought, “Who are entitled to sit on the same seat?” “I allow those with a difference of three years or less in seniority to sit together.” On one occasion a number of monks who were entitled to sit on the same seat were seated on a bed. The bed broke. They were seated on the same bench, and the bench broke. “I allow a maximum of three on the same bed or bench.” The beds and benches still broke. “I allow a maximum of two on the same bed or bench.” At that time, being afraid of wrongdoing, monks who were not entitled to sit on the same seat did not sit together on a long seat. “I allow those who aren’t entitled to sit on the same seat to sit together on a long seat, except with a paṇḍaka, a woman, or a gynandromorph.” The monks thought, “What’s the size of the smallest long seat?” “A seat for three is the smallest long seat.”

Tena kho pana samayena visākhā migāramātā saṅghassa atthāya sāḷindaṁ pāsādaṁ kārāpetukāmā hoti hatthinakhakaṁ. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho bhagavatā pāsādaparibhogo anuññāto kiṁ ananuññāto”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sabbaṁ pāsādaparibhogan”ti. Tena kho pana samayena rañño pasenadissa kosalassa ayyikā kālaṅkatā hoti. Tassa kālaṅkiriyāya saṅghassa bahuṁ akappiyabhaṇḍaṁ uppannaṁ hoti, seyyathidaṁ— āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddalomī, ekantalomī, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṁ, pallaṅkassa vāḷe bhinditvā paribhuñjituṁ, tūlikaṁ vijaṭetvā bibbohanaṁ kātuṁ, avasesaṁ bhūmattharaṇaṁ kātun”ti.

At one time Visākhā Migāramātā wanted to build a stilt house for the benefit of the Sangha, including a porch and elephant globes. The monks thought, “What stilt-house equipment has the Buddha allowed and what hasn’t he allowed?” They told the Buddha. “I allow all stilt-house equipment.” At one time King Pasenadi of Kosala’s grandmother had just died. As a result, many unallowable goods were offered to the Sangha, that is: high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of kadalī-deer hide, seats with canopies, and seats with red cushions at each end. “I allow you to use a high couch after cutting its legs down to size, to use a luxurious couch after removing the images of predatory animals, to make a pillow after removing the cotton down from the cotton-down quilt, and to make floor covers of the rest.”

3.1. Avissajjiyavatthu

Tena kho pana samayena sāvatthiyā avidūre aññatarasmiṁ gāmakāvāse āvāsikā bhikkhū upaddutā honti āgantukagamikānaṁ bhikkhūnaṁ senāsanaṁ paññapentā. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “etarahi kho mayaṁ, āvuso, upaddutā āgantukagamikānaṁ bhikkhūnaṁ senāsanaṁ paññapentā. Handa mayaṁ, āvuso, sabbaṁ saṅghikaṁ senāsanaṁ ekassa dema. Tassa santakaṁ paribhuñjissāmā”ti. Te sabbaṁ saṅghikaṁ senāsanaṁ ekassa adaṁsu. Āgantukā bhikkhū te bhikkhū etadavocuṁ— “amhākaṁ, āvuso, senāsanaṁ paññapethā”ti. “Natthāvuso, saṅghikaṁ senāsanaṁ; sabbaṁ amhehi ekassa dinnan”ti. “Kiṁ pana tumhe, āvuso, saṅghikaṁ senāsanaṁ vissajjethā”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhū saṅghikaṁ senāsanaṁ vissajjessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhikkhū saṅghikaṁ senāsanaṁ vissajjentī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā saṅghikaṁ senāsanaṁ vissajjessanti? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—

19. What is not to be given away

At one time in a village monastery not far from Sāvatthī the resident monks were fed up with assigning dwellings to monks who were coming and going. They considered this and thought, “Well, let’s give all the dwellings belonging to the Sangha to one of us. We’ll then use what belongs to him.” And they did just that. When newly-arrived monks said to them, “Please assign us a dwelling,” they replied, “There aren’t any dwellings belonging to the Sangha. We’ve given them to one monk.” “So you’ve given away the dwellings belonging to the Sangha?” “Yes.” The monks of few desires complained and criticized them, “How could they give away the dwellings belonging to the Sangha?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that they did this?” “It’s true, sir.” The Buddha rebuked them, “How could those foolish men give away dwellings belonging to the Sangha? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks:

“Pañcimāni, bhikkhave, avissajjiyāni, na vissajjetabbāni, saṅghena vā gaṇena vā puggalena vā. Vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu— idaṁ paṭhamaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vissajjitampi avissajjitaṁ hoti. Yo vissajjeyya, āpatti thullaccayassa. Vihāro, vihāravatthu— idaṁ dutiyaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vissajjitampi avissajjitaṁ hoti. Yo vissajjeyya, āpatti thullaccayassa. Mañco, pīṭhaṁ, bhisi, bibbohanaṁ— idaṁ tatiyaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vissajjitampi avissajjitaṁ hoti. Yo vissajjeyya, āpatti thullaccayassa. Lohakumbhī, lohabhāṇakaṁ, lohavārako, lohakaṭāhaṁ, vāsi, parasu, kuṭhārī, kudālo, nikhādanaṁ— idaṁ catutthaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vissajjitampi avissajjitaṁ hoti. Yo vissajjeyya, āpatti thullaccayassa. Valli, veḷu, muñjaṁ, pabbajaṁ, tiṇaṁ, mattikā, dārubhaṇḍaṁ, mattikābhaṇḍaṁ— idaṁ pañcamaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vissajjitampi avissajjitaṁ hoti. Yo vissajjeyya, āpatti thullaccayassa. Imāni kho, bhikkhave, pañca avissajjiyāni, na vissajjetabbāni, saṅghena vā gaṇena vā puggalena vā. Vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassā”ti.

“There are five things not to be given away, either by a sangha, a group, or an individual. Even if given away, they’re not actually given away. If you give any of them away, you commit a serious offense. What five? A monastery or the site of a monastery, A dwelling or the site of a dwelling, A bed, bench, mattress, or pillow, A metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, or a chisel, A creeper, bamboo, reed, grass, clay, wooden goods, or ceramic goods.”

3.2. Avebhaṅgiyavatthu

Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena kīṭāgiri tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca. Assosuṁ kho assajipunabbasukā bhikkhū— “bhagavā kira kīṭāgiriṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca. Handa mayaṁ, āvuso, sabbaṁ saṅghikaṁ senāsanaṁ bhājema. Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā; na mayaṁ tesaṁ senāsanaṁ paññapessāmā”ti, te sabbaṁ saṅghikaṁ senāsanaṁ bhājesuṁ. Atha kho bhagavā anupubbena cārikaṁ caramāno yena kīṭāgiri tadavasari. Atha kho bhagavā sambahule bhikkhū āmantesi— “gacchatha tumhe, bhikkhave; assajipunabbasuke bhikkhū upasaṅkamitvā evaṁ vadetha— ‘bhagavā, āvuso, āgacchati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca. Bhagavato ca, āvuso, senāsanaṁ paññapetha, bhikkhusaṅghassa ca, sāriputtamoggallānānañcā’”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ— “bhagavā, āvuso, āgacchati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca. Bhagavato ca, āvuso, senāsanaṁ paññapetha, bhikkhusaṅghassa ca, sāriputtamoggallānānañcā”ti. “Natthāvuso, saṅghikaṁ senāsanaṁ. Sabbaṁ amhehi bhājitaṁ. Svāgataṁ, āvuso, bhagavato. Yasmiṁ vihāre bhagavā icchissati tasmiṁ vihāre vasissati. Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā. Na mayaṁ tesaṁ senāsanaṁ paññapessāmā”ti.

20. What is not to be distributed

When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Kīṭāgiri with a large sangha of five hundred monks, including Sāriputta and Mahāmoggallāna. The monks Assaji and Punabbasuka heard about this and said, “Well then, let’s distribute all the dwellings belonging to the Sangha. Sāriputta and Mahāmoggallāna are in the grip of bad desires. So let’s not assign them any dwellings.” And they distributed all the dwellings belonging to the Sangha. When the Buddha eventually arrived at Kīṭāgiri, he said to a group of monks, “Go to the monks Assaji and Punabbasuka and say, ‘The Buddha is coming with a large sangha of five hundred monks, including Sāriputta and Mahāmoggallāna. Please assign dwellings to the Buddha, to the Sangha of monks, and to Sāriputta and Mahāmoggallāna.’” Saying, “Yes, sir,” they did just that. The monks Assaji and Punabbasuka replied, “There aren’t any dwellings belonging to the Sangha. We’ve shared them all out. The Buddha is welcome and he may stay wherever he likes. But Sāriputta and Mahāmoggallāna are in the grip of bad desires. We won’t assign them any dwellings.”

“Kiṁ pana tumhe, āvuso, saṅghikaṁ senāsanaṁ bhājitthā”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma assajipunabbasukā bhikkhū saṅghikaṁ senāsanaṁ bhājessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe… “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā saṅghikaṁ senāsanaṁ bhājessanti? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “Pañcimāni, bhikkhave, avebhaṅgiyāni, na vibhajitabbāni, saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti. Yo vibhajeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu— idaṁ paṭhamaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vibhattampi avibhattaṁ hoti. Yo vibhajeyya, āpatti thullaccayassa. Vihāro, vihāravatthu— idaṁ dutiyaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vibhattampi avibhattaṁ hoti. Yo vibhajeyya, āpatti thullaccayassa. Mañco, pīṭhaṁ, bhisi, bibbohanaṁ— idaṁ tatiyaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vibhattampi avibhattaṁ hoti. Yo vibhajeyya, āpatti thullaccayassa. Lohakumbhī, lohabhāṇakaṁ, lohavārako, lohakaṭāhaṁ, vāsī, parasu, kuṭhārī, kudālo, nikhādanaṁ— idaṁ catutthaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vibhattampi avibhattaṁ hoti. Yo vibhajeyya, āpatti thullaccayassa. Vallī, veḷu, muñjaṁ, pabbajaṁ, tiṇaṁ, mattikā, dārubhaṇḍaṁ, mattikābhaṇḍaṁ— idaṁ pañcamaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā. Vibhattampi avibhattaṁ hoti. Yo vibhajeyya, āpatti thullaccayassa. Imāni kho, bhikkhave, pañca avebhaṅgiyāni, na vibhajitabbāni, saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti. Yo vibhajeyya, āpatti thullaccayassā”ti.

“So you’ve distributed the dwellings belonging to the Sangha?” “Yes.” The monks of few desires complained and criticized them, “How could they distribute the dwellings belonging to the Sangha?” They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that they did this?” “It’s true, sir.” The Buddha rebuked them, “How could those foolish men distribute the dwellings belonging to the Sangha? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “There are five things not to be distributed, either by a sangha, a group, or an individual. Even if distributed, they’re not actually distributed. If you distribute any of them, you commit a serious offense. What five? A monastery or the site of a monastery, A dwelling or the site of a dwelling, A bed, bench, mattress, or pillow, A metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, or a chisel, A creeper, bamboo, reed, grass, clay, wooden goods, or ceramic goods.”

3.3. Navakammadānakathā

Atha kho bhagavā kīṭāgirismiṁ yathābhirantaṁ viharitvā yena āḷavī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena āḷavī tadavasari. Tatra sudaṁ bhagavā āḷaviyaṁ viharati aggāḷave cetiye. Tena kho pana samayena āḷavakā bhikkhū evarūpāni navakammāni denti— piṇḍanikkhepanamattenapi navakammaṁ denti; kuṭṭalepanamattenapi navakammaṁ denti; dvāraṭṭhapanamattenapi navakammaṁ denti; aggaḷavaṭṭikaraṇamattenapi navakammaṁ denti; ālokasandhikaraṇamattenapi navakammaṁ denti; setavaṇṇakaraṇamattenapi navakammaṁ denti; kāḷavaṇṇakaraṇamattenapi navakammaṁ denti; gerukaparikammakaraṇamattenapi navakammaṁ denti; chādanamattenapi navakammaṁ denti; bandhanamattenapi navakammaṁ denti; bhaṇḍikāṭṭhapanamattenapi navakammaṁ denti; khaṇḍaphullapaṭisaṅkharaṇamattenapi navakammaṁ denti; paribhaṇḍakaraṇamattenapi navakammaṁ denti; vīsativassikampi navakammaṁ denti; tiṁsavassikampi navakammaṁ denti; yāvajīvikampi navakammaṁ denti; dhūmakālikampi pariyositaṁ vihāraṁ navakammaṁ denti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āḷavakā bhikkhū evarūpāni navakammāni dassanti— piṇḍanikkhepanamattenapi navakammaṁ dassanti; kuṭṭalepanamattenapi … dvāraṭṭhapanamattenapi … aggaḷavaṭṭikaraṇamattenapi … ālokasandhikaraṇamattenapi … setavaṇṇakaraṇamattenapi … kāḷavaṇṇakaraṇamattenapi … gerukaparikammakaraṇamattenapi … chādanamattenapi … bandhanamattenapi … bhaṇḍikāṭṭhapanamattenapi … khaṇḍaphullapaṭisaṅkharaṇamattenapi … paribhaṇḍakaraṇamattenapi … vīsativassikampi … tiṁsavassikampi … yāvajīvikampi … dhūmakālikampi pariyositaṁ vihāraṁ navakammaṁ dassantī”ti. Bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, piṇḍanikkhepanamattena navakammaṁ dātabbaṁ …pe… na kuṭṭalepanamattena navakammaṁ dātabbaṁ. Na dvāraṭṭhapanamattena navakammaṁ dātabbaṁ. Na aggaḷavaṭṭikaraṇamattena navakammaṁ dātabbaṁ. Na ālokasandhikaraṇamattena navakammaṁ dātabbaṁ. Na setavaṇṇakaraṇamattena navakammaṁ dātabbaṁ. Na kāḷavaṇṇakaraṇamattena navakammaṁ dātabbaṁ. Na gerukaparikammakaraṇamattena navakammaṁ dātabbaṁ. Na chādanamattena navakammaṁ dātabbaṁ. Na bandhanamattena navakammaṁ dātabbaṁ. Na bhaṇḍikāṭṭhapanamattena navakammaṁ dātabbaṁ. Na khaṇḍaphullapaṭisaṅkharaṇamattena navakammaṁ dātabbaṁ. Na paribhaṇḍakaraṇamattena navakammaṁ dātabbaṁ. Na vīsativassikaṁ navakammaṁ dātabbaṁ. Na tiṁsavassikaṁ navakammaṁ dātabbaṁ. Na yāvajīvikaṁ navakammaṁ dātabbaṁ. Na dhūmakālikampi pariyositaṁ vihāraṁ navakammaṁ dātabbaṁ. Yo dadeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, akataṁ vā vippakataṁ vā navakammaṁ dātuṁ, khuddake vihāre kammaṁ oloketvā chappañcavassikaṁ navakammaṁ dātuṁ, aḍḍhayoge kammaṁ oloketvā sattaṭṭhavassikaṁ navakammaṁ dātuṁ, mahallake vihāre pāsāde vā kammaṁ oloketvā dasadvādasavassikaṁ navakammaṁ dātun”ti.

21. Discussion on putting in charge of building work

When the Buddha had stayed at Kīṭāgiri for as long as he liked, he set out wandering toward Āḷavī. When he eventually arrived, he stayed at Aggāḷava Shrine. At that time the monks of Āḷavī put monks in charge of building work such as this: the mere filling of gaps, the mere plastering of walls, the mere hanging of doors, the mere making of door jambs, the mere making of windows, the mere application of white coloring, the mere application of black coloring, the mere treatment with red ocher, the mere covering with a roof, the mere fastening of a roof, the mere fixing of cornices, the mere repair of what was defective or broken, and the mere plastering of floors; and they put monks in charge of building work for twenty years, for thirty years, and for life; and they put monks in charge of building work for life on finished dwellings. The monks of few desires complained and criticized them, “How can the monks at Āḷavī put monks in charge of such kinds of work?” They told the Buddha. … “Is it true, monks, that they do this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t put monks in charge of building work such as this: the mere filling of gaps, the mere plastering of walls, the mere hanging of doors, the mere making of door jambs, the mere making of windows, the mere application of white coloring, the mere application of black coloring, the mere treatment with red ocher, the mere covering with a roof, the mere fastening of a roof, the mere fixing of cornices, the mere repair of what is defective or broken, or the mere plastering of floors; and you shouldn’t put monks in charge of building work for twenty years, for thirty years, or for life, or put monks in charge of building work for life on finished dwellings. If you do, you commit an offense of wrong conduct. I allow you to put monks in charge of building work that isn’t yet started or that’s partially complete. For a small dwelling, you should inspect the work and then put a monk in charge of the building work for five or six years. For a small stilt house, you should inspect the work and then put a monk in charge of the building work for seven or eight years. For a large dwelling or stilt house, you should inspect the work and then put a monk in charge of the building work for ten or twelve years.”

Tena kho pana samayena bhikkhū sabbe vihāre navakammaṁ denti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sabbe vihāre navakammaṁ dātabbaṁ. Yo dadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū ekassa dve denti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ekassa dve dātabbā. Yo dadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū navakammaṁ gahetvā aññaṁ vāsenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, navakammaṁ gahetvā añño vāsetabbo. Yo vāseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū navakammaṁ gahetvā saṅghikaṁ paṭibāhenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, navakammaṁ gahetvā saṅghikaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ekaṁ varaseyyaṁ gahetun”ti. Tena kho pana samayena bhikkhū nissīme ṭhitassa navakammaṁ denti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, nissīme ṭhitassa navakammaṁ dātabbaṁ. Yo dadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū navakammaṁ gahetvā sabbakālaṁ paṭibāhanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, navakammaṁ gahetvā sabbakālaṁ paṭibāhitabbaṁ. Yo paṭibāheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, vassānaṁ temāsaṁ paṭibāhituṁ, utukālaṁ pana na paṭibāhitun”ti.

On one occasion the monks put one person in charge of the building work on all the dwellings. “You shouldn’t put one person in charge of the building work on all the dwellings. If you do, you commit an offense of wrong conduct.” On one occasion the monks put one person in charge of the building work on two dwellings. “You shouldn’t put one person in charge of the building work on two dwellings. If you do, you commit an offense of wrong conduct.” On one occasion the monks who had taken on building work had someone else stay in that dwelling. “When you have taken on building work, you shouldn’t have someone else stay in that dwelling. If you do, you commit an offense of wrong conduct.” At one time monks who had taken on building work reserved what belonged to the Sangha. “When you have taken on building work, you shouldn’t reserve what belongs to the Sangha. If you do, you commit an offense of wrong conduct. I allow you to take one good bed.” On one occasion the monks put one who was outside the monastery zone in charge of building work. “You shouldn’t put one who’s outside the monastery zone in charge of building work. If you do, you commit an offense of wrong conduct.” At one time the monks who had taken on building work reserved a dwelling at all times. “When you have taken on building work, you shouldn’t reserve a dwelling at all times. If you do, you commit an offense of wrong conduct. I allow you to reserve it for the three months of the rainy-season residence, but not at other times.”

Tena kho pana samayena bhikkhū navakammaṁ gahetvā pakkamantipi, vibbhamantipi, kālampi karonti; sāmaṇerāpi paṭijānanti; sikkhaṁ paccakkhātakāpi paṭijānanti; antimavatthuṁ ajjhāpannakāpi paṭijānanti; ummattakāpi paṭijānanti; khittacittāpi paṭijānanti; vedanāṭṭāpi paṭijānanti; āpattiyā adassane ukkhittakāpi paṭijānanti; āpattiyā appaṭikamme ukkhittakāpi paṭijānanti; pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti; paṇḍakāpi paṭijānanti; theyyasaṁvāsakāpi paṭijānanti; titthiyapakkantakāpi paṭijānanti; tiracchānagatāpi paṭijānanti; mātughātakāpi paṭijānanti; pitughātakāpi paṭijānanti; arahantaghātakāpi paṭijānanti; bhikkhunidūsakāpi paṭijānanti; saṅghabhedakāpi paṭijānanti; lohituppādakāpi paṭijānanti; ubhatobyañjanakāpi paṭijānanti. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pakkamati— mā saṅghassa hāyīti aññassa dātabbaṁ. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā vibbhamati …pe… kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti— mā saṅghassa hāyīti aññassa dātabbaṁ. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā vippakate pakkamati— mā saṅghassa hāyīti aññassa dātabbaṁ. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā vippakate vibbhamati …pe… ubhatobyañjanako paṭijānāti— mā saṅghassa hāyīti aññassa dātabbaṁ. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite pakkamati— tassevetaṁ. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite vibbhamati …pe… kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti— saṅgho sāmī. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti— tassevetaṁ. Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti— saṅgho sāmī”ti.

At that time monks who had taken on building work left, disrobed, died, admitted to being novice monks, admitted to having renounced the training, admitted to having committed the worst kind of offense, admitted to being insane, admitted to being deranged, admitted to being overwhelmed by pain, admitted to having been ejected for not recognizing an offense, admitted to having been ejected for not making amends for an offense, admitted to having been ejected for not giving up a bad view, admitted to being paṇḍakas, admitted to being fake monks, admitted to previously having left to join the monastics of another religion, admitted to being animals, admitted to being matricides, admitted to being patricides, admitted to being murderers of a perfected one, admitted to having raped a nun, admitted to having caused a schism in the Sangha, admitted to having caused the Buddha to bleed, or admitted to being gynandromorphs. They told the Buddha. “If a monk who’s taken on building work departs, it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’ If a monk who’s taken on building work disrobes, dies, admits to being a novice monk, admits to having renounced the training, admits to having committed the worst kind of offense, admits to being insane, admits to being deranged, admits to being overwhelmed by pain, admits to having been ejected for not recognizing an offense, admits to having been ejected for not making amends for an offense, admits to having been ejected for not giving up a bad view, admits to being a paṇḍaka, admits to being a fake monk, admits to previously having left to join the monastics of another religion, admits to being an animal, admits to being a matricide, admits to being a patricide, admits to being a murderer of a perfected one, admits to having raped a nun, admits to having caused a schism in the Sangha, admits to having caused the Buddha to bleed, or admits to being a gynandromorph, it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’ If a monk who’s taken on building work departs while it’s still unfinished, it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’ If a monk who’s taken on building work disrobes while it’s still unfinished … or admits to being a gynandromorph while it’s still unfinished, it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’ If a monk who’s taken on building work departs when it’s finished, then it’s still for him. If a monk who’s taken on building work disrobes when it’s finished; dies when it’s finished; admits, when it’s finished, to being a novice monk; admits, when it’s finished, to having renounced the training; or admits, when it’s finished, to having committed the worst kind of offense— then the Sangha is the owner. If a monk who’s taken on building work admits, when it’s finished, to being insane; admits, when it’s finished, to being deranged; admits, when it’s finished, to being overwhelmed by pain; admits, when it’s finished, to having been ejected for not recognizing an offense; admits, when it’s finished, to having been ejected for not making amends for an offense; or admits, when it’s finished, to having been ejected for not giving up a bad view— then it’s still for him. If a monk who’s taken on building work admits, when it’s finished, to being a paṇḍaka; admits, when it’s finished, to being a fake monk; admits, when it’s finished, to previously having left to join the monastics of another religion; admits, when it’s finished, to being an animal; admits, when it’s finished, to being a matricide; admits, when it’s finished, to being a patricide; admits, when it’s finished, to being a murderer of a perfected one; admits, when it’s finished, to having raped a nun; admits, when it’s finished, to having caused a schism in the Sangha; admits, when it’s finished, to having caused the Buddha to bleed; or admits, when it’s finished, to being a gynandromorph— then the Sangha is the owner.”

3.4. Aññatraparibhogapaṭikkhepādi

Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṁ senāsanaṁ aññatra paribhuñjanti. Atha kho so upāsako ujjhāyati khiyyati vipāceti— “kathañhi nāma bhadantā aññatra paribhogaṁ aññatra paribhuñjissantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. Yo paribhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṁ kukkuccāyantā chamāya nisīdanti. Gattānipi cīvarānipi paṁsukitāni honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tāvakālikaṁ haritun”ti. Tena kho pana samayena saṅghassa mahāvihāro undriyati. Bhikkhū kukkuccāyantā senāsanaṁ nātiharanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, guttatthāya haritun”ti.

22. The prohibition against using equipment where it doesn’t belong, etc.

At one time the monks used a certain lay follower’s equipment where it did not belong. That lay follower complained and criticized them, “How can the venerables use equipment where it doesn’t belong?” They told the Buddha. “You shouldn’t use equipment where it doesn’t belong. If you do, you commit an offense of wrong conduct.” Being afraid of wrongdoing, the monks did not bring anything to the observance-day hall or to meetings, and they sat down on the bare ground. They got dirty, as did their robes. “I allow you to borrow.” At that time a large dwelling belonging to the Sangha was decaying. Being afraid of wrongdoing, the monks did not remove the furniture. “I allow you to move it for the purpose of protection.”

Tena kho pana samayena saṅghassa senāsanaparikkhāriko mahaggho kambalo uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, phātikammatthāya parivattetun”ti. Tena kho pana samayena saṅghassa senāsanaparikkhārikaṁ mahagghaṁ dussaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, phātikammatthāya parivattetun”ti. Tena kho pana samayena saṅghassa acchacammaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pādapuñchaniṁ kātun”ti. Tena kho pana samayena saṅghassa cakkalikaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pādapuñchaniṁ kātun”ti. Tena kho pana samayena saṅghassa coḷakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pādapuñchaniṁ kātun”ti.

On one occasion the Sangha had been given a valuable, woolen furniture cloth. “I allow you to do a beneficial trade.” On one occasion the Sangha was offered a valuable furniture cloth. “I allow you to do a beneficial trade.” On one occasion the Sangha was offered a bear skin. “I allow you to make it into a doormat.” On one occasion the Sangha was offered a round pad. “I allow you to make it into a doormat.” On one occasion the Sangha was offered a cloth. “I allow you to make it into a doormat.”

Tena kho pana samayena bhikkhū adhotehi pādehi senāsanaṁ akkamanti. Senāsanaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, adhotehi pādehi senāsanaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū allehi pādehi senāsanaṁ akkamanti. Senāsanaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, allehi pādehi senāsanaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū saupāhanā senāsanaṁ akkamanti. Senāsanaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saupāhanena senāsanaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā”ti.

At that time there were monks who stepped into the dwellings with dirty feet. The dwellings got dirty. “You shouldn’t step into a dwelling with dirty feet. If you do, you commit an offense of wrong conduct.” At that time there were monks who stepped into the dwellings with wet feet. The dwellings got dirty. “You shouldn’t step into a dwelling with wet feet. If you do, you commit an offense of wrong conduct.” At that time there were monks who stepped into the dwellings with their sandals on. The dwellings got dirty. “You shouldn’t step into a dwelling with your sandals on. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū parikammakatāya bhūmiyā niṭṭhubhanti. Vaṇṇo dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, parikammakatāya bhūmiyā niṭṭhubhitabbaṁ. Yo niṭṭhubheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, kheḷamallakan”ti. Tena kho pana samayena mañcapādāpi pīṭhapādāpi parikammakataṁ bhūmiṁ vilikhanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, coḷakena paliveṭhetun”ti. Tena kho pana samayena bhikkhū parikammakataṁ bhittiṁ apassenti. Vaṇṇo dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, parikammakatā bhitti apassetabbā. Yo apasseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, apassenaphalakan”ti. Apassenaphalakaṁ heṭṭhato bhūmiṁ vilikhati, uparito bhittiñca. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, heṭṭhato ca uparito ca coḷakena paliveṭhetun”ti. Tena kho pana samayena bhikkhū dhotapādakā nipajjituṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paccattharitvā nipajjitun”ti.

At that time there were monks who spat on treated floors. The coloring was spoiled. “You shouldn’t spit on treated floors. If you do, you commit an offense of wrong conduct. I allow spittoons.” At that time the legs of the beds and benches scratched the treated floors. The coloring was spoiled. “You should wrap the legs in cloth.” At that time there were monks who leaned on treated walls. The coloring was spoiled. “You shouldn’t lean on treated walls. If you do, you commit an offense of wrong conduct. I allow leaning boards.” The lower edge of the leaning boards scratched the floor and the upper edge scratched the wall. “You should wrap the lower and upper edges in cloth.” Being afraid of wrongdoing, the monks did not lie down with washed feet. “You should spread a sheet and then lie down.”

3.5. Saṅghabhattādianujānana

Atha kho bhagavā āḷaviyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti. Manussā na sakkonti saṅghabhattaṁ kātuṁ; icchanti uddesabhattaṁ nimantanaṁ salākabhattaṁ pakkhikaṁ uposathikaṁ pāṭipadikaṁ kātuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṅghabhattaṁ uddesabhattaṁ nimantanaṁ salākabhattaṁ pakkhikaṁ uposathikaṁ pāṭipadikan”ti.

23. The allowance for meals for the Sangha, etc.

When the Buddha had stayed at Āḷavī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. At that time Rājagaha was short of food and people were unable to make meals for the whole Sangha. Instead they wished to make meals for designated monks, invitational meals, meals for which lots are drawn, half-monthly meals, meals on the observance day, and meals on the day after the observance day. “I allow meals for the Sangha, meals for designated monks, invitational meals, meals for which lots are drawn, half-monthly meals, meals on the observance days, and meals on the day after the observance days.”

3.6. Bhattuddesakasammuti

Tena kho pana samayena chabbaggiyā bhikkhū attano varabhattāni gahetvā lāmakāni bhattāni bhikkhūnaṁ denti.

24. The appointment of a designator of meals

At that time the monks from the group of six took the best meals for themselves and gave the inferior ones to the other monks.

Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhattuddesakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, uddiṭṭhānuddiṭṭhañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ bhattuddesakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ bhattuddesakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno bhattuddesakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu bhattuddesako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Atha kho bhattuddesakānaṁ bhikkhūnaṁ etadahosi— “kathaṁ nu kho bhattaṁ uddisitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā bhattaṁ uddisitun”ti.

They told the Buddha. “You should appoint a monk who has five qualities as the designator of meals: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and has not been designated. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the designator of meals. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the designator of meals. Any monk who approves of appointing monk so-and-so as the designator of meals should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the designator of meals. The Sangha approves and is therefore silent. I will remember it thus.’” The monks who were designators of meals thought, “How should we designate the meals?” “You should mark tickets, make a heap of them, and then designate the meals.”

3.7. Senāsanapaññāpakādisammuti

Tena kho pana samayena saṅghassa senāsanapaññāpako na hoti …pe… bhaṇḍāgāriko na hoti …pe… cīvarappaṭiggāhako na hoti …pe… cīvarabhājako na hoti …pe… yāgubhājako na hoti …pe… phalabhājako na hoti …pe… khajjakabhājako na hoti. Khajjakaṁ abhājiyamānaṁ nassati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ khajjakabhājakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ khajjakabhājakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ khajjakabhājakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno khajjakabhājakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu khajjakabhājako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

25. The appointment of an assigner of dwellings, etc.

At that time there was no assigner of dwellings … no storeman … no receiver of robe-cloth … no distributor of robe-cloth … no distributor of congee … no distributor of fruit … no distributor of fresh food. Because it was not distributed, the fresh food perished. “You should appoint a monk who has five qualities as the distributor of fresh food: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and has not been distributed. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the distributor of fresh food. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the distributor of fresh food. Any monk who approves of appointing monk so-and-so as the distributor of fresh food should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the distributor of fresh food. The Sangha approves and is therefore silent. I will remember it thus.’”

3.8. Appamattakavissajjakasammuti

Tena kho pana samayena saṅghassa bhaṇḍāgāre appamattako parikkhāro uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ appamattakavissajjakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, vissajjitāvissajjitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ appamattakavissajjakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ appamattakavissajjakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno appamattakavissajjakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu appamattakavissajjako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena appamattakavissajjakena bhikkhunā ekā sūci dātabbā, satthakaṁ dātabbaṁ, upāhanā dātabbā, kāyabandhanaṁ dātabbaṁ, aṁsabaddhako dātabbo, parissāvanaṁ dātabbaṁ, dhammakaraṇo dātabbo, kusi dātabbā, aḍḍhakusi dātabbā, maṇḍalaṁ dātabbaṁ, aḍḍhamaṇḍalaṁ dātabbaṁ, anuvāto dātabbo, paribhaṇḍaṁ dātabbaṁ. Sace hoti saṅghassa sappi vā telaṁ vā madhu vā phāṇitaṁ vā, sakiṁ paṭisāyituṁ dātabbaṁ. Sace punapi attho hoti, punapi dātabbaṁ.

26. The appointment of a distributor of minor requisites

At that time there were minor requisites in the storeroom. They told the Buddha. “You should appoint a monk who has five qualities as the distributor of minor requisites: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and has not been distributed. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the distributor of minor requisites. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the distributor of minor requisites. Any monk who approves of appointing monk so-and-so as the distributor of minor requisites should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the distributor of minor requisites. The Sangha approves and is therefore silent. I will remember it thus.’” The monk who is the distributor of minor requisites should give things out one by one: needles, knives, sandals, belts, shoulder straps, water filters, and water strainers, and also robe material for long inter-panel strips, for short inter-panel strips, for large panels, for medium-sized panels, for lengthwise borders, and for crosswise borders. If the Sangha has ghee, oil, honey, or syrup, he should give it out for a single use. If it is needed again, he should give it out again.

3.9. Sāṭiyaggāhāpakādisammuti

Tena kho pana samayena saṅghassa sāṭiyaggāhāpako na hoti …pe…

27. The appointment of a distributor of rainy-season bathing cloths, etc.

At that time there was no distributor of rainy-season bathing cloths …

pattaggāhāpako na hoti …pe… ārāmikapesako na hoti …pe… sāmaṇerapesako na hoti. Sāmaṇerā apesiyamānā kammaṁ na karonti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ sāmaṇerapesakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, pesitāpesitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ sāmaṇerapesakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ sāmaṇerapesakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno sāmaṇerapesakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu sāmaṇerapesako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

no distributor of almsbowls … no supervisor of monastery workers … no supervisor of novice monks. Not being supervised, the novice monks didn’t do their work. “You should appoint a monk who has five qualities as the supervisor of novice monks: he’s not biased by favoritism, ill will, confusion, or fear, and he knows who is and isn’t supervised. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the supervisor of novice monks. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the supervisor of novice monks. Any monk who approves of appointing monk so-and-so as the supervisor of novice monks should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the supervisor of novice monks. The Sangha approves and is therefore silent. I will remember it thus.’”