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The chapter on resting places (PLI-TV-KD16)
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Theravāda Collection on Monastic Law
The Small Division
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.1
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.
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:2
dwellings, three kinds of stilt houses, and caves.”3
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.
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.
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.
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.”4
The doors did not fit the door frames.5
“I allow a hole in the door and a rope for pulling.”6
The doors did not stay closed.7
“I allow door jambs, bolt sockets, bolts, and latches.”8
The monks were unable to open the doors.9
“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.10
“I allow bolts.”11
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.”12
At that time the dwellings did not have windows. It was hard to see and the dwellings were smelly.13
They told the Buddha.
“I allow three kinds of windows:
railing windows, lattice windows, and windows with bars.”14
Squirrels and bats entered the dwellings through the gaps in the windows.
“I allow cloth covers.”15
The squirrels and bats entered in the gaps around the cloth cover.
“I allow shutters.”16
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.”17
The benches were painful to lie on.
“I allow wicker beds.”
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.18
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.”19
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.”
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.”
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.”20
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.”21
The Sangha was offered string.
“I allow you to wrap the beds with string.”22
The limbs of the bed took up a lot of string.
“I allow you to perforate the limbs and wrap with a cross weaving.”23
The Sangha was offered a cloth.
“I allow you to make a mat underlay.”24
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.”
On one occasion in Rājagaha there was a hilltop fair.
People prepared mattresses for the government officials:25
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.26
“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.”27
They were still taken away.
“I allow you to make multi-colored lines.”28
They were still taken away.
“I allow you to make multi-colored lines by hand.”29
They were still taken away.
“I allow multi-colored lines by hand.”30
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.31
“I allow you to apply balls of husk, smooth with a trowel, and then apply the white color.”32
The white color still did not adhere.33
“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.”34
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.”35
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.”36
The black color still did not adhere.
“I allow sap and bitter substances.”
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.”37
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.38
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.”39
On one occasion the monks made a room in the middle of a small dwelling.
There was no access around the room.40
“In a small dwelling you should make the room on the side, but in a large dwelling in the middle.”
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.”41
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.”
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.”42
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.43
“I allow porches, screened doorsteps, encircling corridors, and entrance roofs.”44
The porches were unenclosed.
The monks were embarrassed to lie down there.
“I allow sliding screens and shutters.”45
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.”
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.46
“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.47
“I allow shells and scoops.”
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.48
“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.49
“I allow you to cover them with gravel.”
They were unable to do it.
“I allow you to lay paving stones.”50
The water remained.
“I allow water drains.”
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.”51
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.”
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.”52
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.”53
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.”54
The water remained.
“I allow water drains.”
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.”
The first section for recitation is finished.
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?”
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.
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.
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,55
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.”
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.
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.”
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.
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?”
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.”56
“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.
After yet another load had been brought out, there was still a small area near the entrance that was not covered.57
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.”58
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.
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.
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.
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.59
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.’”
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.
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.”
The Buddha then addressed the monks:
Jātaka
“Once upon a time, monks, there was a great banyan tree on the slopes of the Himalayas.60
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.61
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.
“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?62
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.63
If you do, you commit an offense of wrong conduct.”
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