The chapter on resting places (PLI-TV-KD16)

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.⁶⁴

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.”

13. The prohibition against reserving seats

At that time people prepared roof covers, mats, and places to stay for the Sangha.⁶⁵

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,⁶⁶

“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.⁶⁷

If you do, you commit an offense of wrong conduct.”

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.⁶⁸

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.”

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.

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.

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.⁶⁹

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.”⁷⁰

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.”

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.⁷¹

“You shouldn’t use a pretext to reserve a resting place.⁷²

If you do, you commit an offense of wrong conduct.”

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.”

17. The appointment of an allocator of dwellings

The monks thought,

“Who should allocate the dwellings?”⁷³

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.’”

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.”⁷⁴

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.⁷⁵

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.⁷⁶

“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.”

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.⁷⁷

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.”

The second section for recitation is finished.

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.⁷⁸

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.”

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.”

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.”⁷⁹

The monks thought,

“What’s the size of the smallest long seat?”

“A seat for three is the smallest long seat.”

At one time Visākhā Migāramātā wanted to build a stilt house for the benefit of the Sangha, including a porch and elephant globes.⁸⁰

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:⁸¹

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.⁸²

“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.”

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:

“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.”⁸³

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.”

“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.⁸⁴

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.”

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,⁸⁵

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,⁸⁶

the mere fixing of cornices,⁸⁷

the mere repair of what was defective or broken,

and the mere plastering of floors;⁸⁸

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.⁸⁹

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.”⁹⁰

On one occasion the monks put one person in charge of the building work on all the dwellings.⁹¹

“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.”

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,⁹²

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.⁹³

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.”

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.”

On one occasion the Sangha had been given a valuable, woolen furniture cloth.⁹⁴

“I allow you to do a beneficial trade.”⁹⁵

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.⁹⁶

“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.”

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.”

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.⁹⁷

“You should spread a sheet and then lie down.”

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.⁹⁸

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.”

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.

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.”⁹⁹

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 …¹⁰⁰

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.’”

26. The appointment of a distributor of minor requisites

At that time there were minor requisites in the storeroom.¹⁰¹

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.¹⁰²

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.

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

At that time there was no distributor of rainy-season bathing cloths …¹⁰³

no distributor of almsbowls …

no supervisor of monastery workers …¹⁰⁴

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.’”

The third section for recitation is finished.

The sixth chapter on resting places is finished.

This is the summary:

“Dwellings by the excellent Buddha,

Had then not been allowed;

The disciples of the Victor emerged,

From their resting places here and there.

The wealthy merchant having seen this,

Said this to the monks;

If I make, will you dwell,

They asked the Leader.

Dwellings, and stilt houses,

Of three kinds, caves;

He allowed five kinds of shelters,

The merchant had dwellings made.

People had dwellings made,

Without door it was unguarded;

Door, door frame,

And hinge below, above.

Hole for pulling, rope,

And door jamb, bolt socket;

Bolt, latch, keyhole,

Metal, wood, horn.

Yantaka-bolts, and just bolts,

Roof, plaster inside and outside;

Railing, lattice, and bars,

Cloth covers, and with a mat.

Bench, and wicker bed,

Charnel ground, masāraka;

Bundi, and having crooked legs;

Detachable, square bench, about a tall one.

And sofa, cane bench,

Small bench with cloth, ram-like legs;

Many legs, plank, stools,

And just a bench of straw.

High, snake, supports,

And supports of eight fingerbreadths;

String, cross weaving, cloth,

Cotton-down quilt, half the size of the body.

Hilltop fair, and also mattresses,

And also furniture cloth;

Upholstered, sank down,

And removed and taken away.

Multi-colored lines, and multi-colored lines by hand,

Was allowed by the Buddha;

And also in the dwellings of monastics of other religions,

Husk, and soft clay.

Sap, trowel, bran,

Mustard seed, beeswax;

To wipe off when thick,

Rough, excreted clay.

Sap, and picture,

Low, and mound, getting up;

They fell down, accessible to the public,

A half wall, again three.

A small one, and base of a wall,

Rains through, scream, peg;

Bamboo robe rack, and line,

Porch, and with a screen.

Rails, grass and dust,

The method should be applied in the above way;

Outside, it became warm,

Shed, and as above, vessel.

Dwelling, and just a gatehouse,

Yard, water-boiling shed;

And about a monastery, again about a gatehouse,

The same method should be applied as above.

Plaster, and Anāthapiṇḍika,

Faith, went to Cool Grove;

Having seen the Truth, he invited,

The Leader together with the Sangha.

On his way he told,

The group built a monastery;

Building work in Vesālī,

And ahead possession was taken.

Who deserves in the dining hall,

And partridge, not to be paid respect;

Took possession, inhabited areas,

Cotton down, he entered Sāvatthī.

He dedicated the monastery,

And an uproar in the dining hall;

The sick, and the best beds,

Pretext, seventeen there,

Who, how,

One was allocated to each dwelling;

Yard, and an additional share,

Unwillingly a share should not be given.

Outside the zone, and at all times,

Three allocations of dwellings;

And Upananda, he praised,

Standing, a similar seat.

Those entitled to the same seats, they broke,

And a group of three, group of two;

Not entitled to the same seat, long,

Including a porch, to use.

And grandmother, not far,

And distributed, in Kīṭāgiri;

Āḷavī, fill, with walls,

Door, door jamb.

Window, white, and black,

Red ocher, roof, fastening;

Cornice, defective, plastering the floor,

Twenty, and thirty, for life.

When inhabited, not started, unfinished,

Five or six years in a small one;

And seven or eight in a small stilt house,

Ten or twelve in a large one.

All dwellings to one,

Had someone else stay, belonging to the Sangha;

Outside the zone, and at all times,

Left, and disrobed.

And died, and novice monk,

Renounced the training, the worst;

Insane, and deranged,

Pain, not recognizing an offense.

Not making amends, of a view,

Paṇḍakā, fake, monastics of another religion;

Animal, mother, father,

And perfected ones, rapists.

Schismatics, those who cause the Buddha to bleed,

And also gynandromorphs;

Let not the belongings of the Sangha deteriorate.

The work should be given to another.

And when unfinished to another,

When finished it’s just for him should he depart;

He disrobes, dies,

And becomes a novice.

And renounces the training,

If he has committed the worst;

Just the Sangha is the owner,

Insane, deranged, pain.

Not recognizing, not making amends,

He has just that view;

Paṇḍaka, fake, and monastic of another religion,

Animal, mother, paternal.

A murderer, and also a rapist,

Schismatic, blood, gynandromorph;

If he admits,

Just the Sangha is the owner.

Took elsewhere, anxious,

And it decayed, woolen cloth;

And cloth, skin, round pad,

Cloth, and they stepped.

Wet, sandals, spitting,

They spoiled, and they leaned;

The leaning board scratched,

Washed, and with a sheet.

In Rājagaha they were unable,

Inferior, a designator of meals;

How, an assigner,

Appointment of a storeman.

A receiver, and also a distributor,

And congee, a distributor of fruit;

And just a distributor of fresh food,

About a distributor of minor requisites.

And also a distributor of rainy-season bathing cloths.

Just so a distributor of almsbowls;

Monastery worker, novice monk,

And agreement for a supervisor.

He has conquered all and knows the world,

The Leader intent on what’s beneficial:

They’re for the sake of shelter and happiness,

To attain absorption and to see clearly.”

The chapter on resting places is finished.