16. Lodgings (Sayanāsana) (PLI-TV-KD16)

Things not to be distributed

Then the Lord, having stayed at Sāvatthī for as long as he found suiting, followers of Assaji and Punabbasuka heard: “They say that the Lord has arrived at Kiṭāgiri with a large Order of monks … and with Sāriputta and Moggallāna. Come, your reverences, let us distribute all the lodgings belonging to the Order. Sāriputta and Moggallāna are of depraved desires, they are under the influence of depraved desires; we will not make ready lodgings for them.” They distributed all the lodgings belonging to the Order. Then the Lord, walking on tour, gradually reached Kiṭāgiri. Then the Lord addressed several monks, saying:

“Do you go, monks, and having gone up to the monks who are followers of Assaji and Punabbasuka, speak thus: ‘The Lord, your reverences, has come together with a large Order of monks … and with Sāriputta and Moggallāna; so, your reverences, make ready lodgings for the Lord and for the Order of monks and for Sāriputta and Moggallāna’.”

“Very well, Lord,” and these monks, having answered the Lord in assent, went up to the monks who were followers of Assaji and Punabbasuka; having gone up to the monks who were followers of Assaji and Punabbasuka, they spoke thus: “The Lord, your reverences, has come … make ready lodgings for the Lord and for the Order of monks and for Sāriputta and Moggallāna.”

“There are no lodgings, your reverences, belonging to the Order; all were distributed by us. The Lord, your reverences, is welcome, the Lord can stay in whatever dwelling-place he likes. Sāriputta and Moggallāna are of depraved desires, they are under the influence of depraved desires; we will not make ready lodgings for them.”

“But did you, your reverences, distribute lodgings belonging to the Order?”

“Yes, your reverences.” Those who were modest monks … spread it about, saying:

“How can these monks who are followers of Assaji and Punabbasuka distribute lodgings belonging to an Order?” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that monks distributed … to an Order?”

“It is true, Lord.”

“How, monks, can these foolish men distribute lodgings belonging to an Order? It is not, monks, for pleasing those who are not (yet) pleased …” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, these five things not to be divided up should not be divided up by an Order or by a group or by an individual—even if divided up they are not (really) divided up. Whoever should divide them up, there is a grave offence. What are the five?

A monastery, a site for a monastery. This is the first thing not to be divided up that should not be divided up by an Order or by a group or by an individual—even if divided up it is not (really) divided up. Whoever should divide it up, there is a grave offence.

A dwelling-place, a site for a dwelling-place. This is the second thing …

A couch, a chair, a mattress, a squatting mat. This is the third thing …

A copper pot, a copper box, a copper jar, a copper vessel, an adze, a hatchet, an axe, a hoe, a spade. This is the fourth thing …

Jungle-rope, bamboo, coarse grass, reeds, tiṇa-grass, clay, wooden goods, clay goods. This is the fifth thing not to be divided up that should not be divided up by an Order or by a group or by an individual—even if divided up it is not (really) divided up. Whoever should divide it up, there is a grave offence.

On the gift of building work

Then the Lord, having stayed at Kiṭāgiri for as long as he found suiting, set out on tour for Āḷavī. Gradually, walking on tour, he arrived at Āḷavī. The Lord stayed there at Āḷavī at the chief shrine of Āḷavī. Now at that time the monks of Āḷavī gave repairs such as these into the charge (of a monk): they gave repairs in charge when there was merely putting aside in heaps … when there was merely smearing a wall … when there was merely placing a door … when there was merely making a socket for a bolt … when there was merely making a window-hole … when there was merely treating with whitewash … when there was merely treating with black colouring … when there was merely treating with red chalk … when there was merely roofing … when there was merely joining … when there was merely putting on a bar (to a doorpost) … when there was merely restoring broken and dilapidated parts … when there was merely plastering the floors; and they gave repairs in charge for twenty years, and they gave repairs in charge for thirty years, and they gave repairs in charge for life, and they gave the repairs to a completed dwelling-place into the charge (of a monk until) the time of his cremation.

Those who were modest monks spread it about, saying: “How can the monks of Āḷavī give repairs such as these into the charge (of a monk) … (until) the time of his cremation?” They told this matter to the Lord. He said:

“Is it true, as is said, monks, that the monks of Āḷavī … the time of his cremation?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“ Monks, repairs when there is merely putting aside in heaps should not be given into the charge (of a monk) … nor should repairs to a completed dwelling-place be given into the charge (of a monk) until the time of his cremation. Whoever should (so) give in charge, there is an offence of wrong-doing. I allow you, monks, to give repairs to a dwelling-place into the charge (of a monk) if it is not (yet) built or if it is not (yet) finished; in reference to work on a small dwelling-place, repairs may be given in charge for six or five years; in reference to work on a curved house repairs may be given in charge for seven or eight years; in reference to work on a large dwelling-place or a long house, repairs may be given in charge for ten or twelve years.”

Now at that time monks gave the whole of a dwelling-place into charge for repairs. They told this matter to the Lord. He said: “Monks, the whole of a dwelling-place should not be given in charge for repairs. Whoever should give one in charge, there is an offence of wrong-doing.”

“Now at that time monks gave two (dwelling-places) into the charge of one (monk). They told this matter to the Lord. He said: “Monks, two (dwelling-places) should not be given into the charge of one (monk). Whoever should (so) give in charge, there is an offence of wrong-doing.”

Now at that time monks, having taken on repairs, made another live (there). They told this matter to the Lord. He said: “Monks, having taken on repairs, you should not make another live (there). Whoever should make (another) live (there), there is an offence of wrong-doing.”

Now at that time monks, having taken on repairs, reserved (for their own use) what belonged to an Order. They told this matter to the Lord. He said: “Monks, having taken on repairs, you should not reserve (for your own use) what belongs to an Order. Whoever should (so) reserve it, there is an offence of wrong-doing. I allow you, monks, to occupy one good sleeping place.”

Now at that time monks gave repairs into the charge of one outside a boundary. They told this matter to the Lord. He said: “Monks, repairs should not be given into the charge of one outside a boundary. Whoever should (so) give them in charge, there is an offence of wrong-doing.”

Now at that time monks, having taken on repairs (to a building), reserved it for all time. They told this matter to the Lord. He said: “ Monks, having taken on repairs (to a building), you should not reserve it for all time. Whoever should (so) reserve it, there is an offence of wrong-doing. I allow you, monks, to reserve it for the three months of the rains, but not to reserve it for the dry season.”

Now at that time monks, having taken on repairs, went away and left the Order and passed away, and they pretended to be novices and they pretended to be disavowers of the training … to be committers of extreme offences … to be mad … to be unhinged … to have bodily pains … to be suspended for not seeing an offence … to be suspended for not making amends for an offence … to be suspended for not giving up a wrong view and they pretended to be eunuchs … to be living in communion as it were by theft … to have gone over to a sect … to be animals … to be matricides … to be parricides … to be slayers of one perfected … to be seducers of nuns … to be schismatics … to be shedders of a (Truth-finder’s) blood and they pretended to be hermaphrodites. They told this matter to the Lord. He said:

“This is a case, monks, where a monk, having taken on repairs, goes away. Thinking, ‘Do not let the Order suffer,’ (the repairs) should be given into the charge of another. This is a case, monks, where a monk, having taken on repairs, leaves the Order, passes away, pretends to be … a hermaphrodite. Thinking, ‘Do not let the Order suffer,’ (the repairs) should be given into the charge of another. This is a case, monks, where a monk, having taken on repairs, goes away while they are yet unfinished … pretends to be a hermaphrodite. Thinking, ‘Do not let the Order suffer,’ (the repairs) should be given into the charge of another. This is a case, monks, where a monk, having taken on repairs, on their completion goes away; they are still in his (charge). This is a case, monks, where a monk, having taken on repairs, on their completion leaves the Order … pretends to have committed an extreme offence: the Order is the owner. This is a case, monks, where a monk, having taken on repairs, on their completion pretends to be mad … pretends to be suspended for not giving up a wrong view: they are still in his (charge). This is a case, monks, where a monk, having taken on repairs, on their completion pretends to be a eunuch … pretends to be a hermaphrodite: the Order is the owner.”

Rejection of using elsewhere, etc.

Now at that time monks made use elsewhere of lodgings—appurtenances of a dwelling-place—belonging to a lay-follower. Then that lay-follower … spread it about, saying: “How can these revered sirs make use elsewhere of appurtenances belonging somewhere else?” They told this matter to the Lord. He said: “Monks, you should not make use elsewhere of appurtenances belonging somewhere else. Whoever should (so) make use of them, there is an offence of wrong-doing.”

Now at that time monks, being (too) scrupulous to convey to the Observance house and to the meeting place (things to sit on), sat down on the ground. Their limbs and robes were covered with dust. They told this matter to the Lord. He said: “I allow you, monks, to convey (things) temporarily.”

Now at that time a great dwelling-place belonging to an Order fell into decay. Monks, being scrupulous, did not take out the lodgings. They told this matter to the Lord. He said: “I allow you, monks, to convey (things) for the sake of protecting (them).”

Now at that time a costly woollen blanket—an accessory to a lodging—accrued to an Order. They told this matter to the Lord. He said: “I allow you, monks, to barter it for (something) advantageous.” Now at that time a costly woven cloth … “to barter it for (something) advantageous.”

Now at that time a bear’s hide accrued to an Order. They told this matter to the Lord. He said: “I allow you, monks, to make a towel for the feet.” Drapery accrued. “I allow you, monks, to make a towel for the feet.” Cloth accrued. “I allow you, monks, to make a towel for the feet.”

Now at that time monks trod upon a lodging while their feet were unwashed; the lodging was soiled. They told this matter to the Lord. He said: “Monks, a lodging should not be trodden upon while your feet are unwashed. Whoever should (so) tread upon one, there is an offence of wrong-doing.” Now at that time monks trod upon a lodging while their feet were damp … … with their sandals on … “… offence of wrong-doing.”

Now at that time monks spat on ground that had been treated; the colour was spoiled. They told this matter to the Lord. He said: “Monks, you should not spit upon ground that has been treated. Whoever should (so) spit, there is an offence of wrong-doing. I allow you, monks, a spittoon.” Now at that time the legs of couches and the legs of chairs scratched ground that had been treated. They told this matter to the Lord. He said: “I allow you, monks, to wrap them round with a piece of cloth.”

Now at that time monks leant against a wall that had been treated; the colour was spoiled. They told this matter to the Lord. He said: “Monks, you should not lean against a wall that has been treated. Whoever should lean against one, there is an offence of wrong-doing. I allow you, monks, a reclining board.” The reclining board scratched the ground underneath, it destroyed the wall above. “I allow you, monks, to wrap it round with a piece of cloth at the lower and the upper (ends).”

Now at that time monks were (too) scrupulous to lie down on a place for treading on with washed feet. They told this matter to the Lord. He said: “I allow you, monks, to lie down (in such a place), having spread a sheet.”

Allowance for meals for the Order, etc.

Then the Lord, having stayed at Āḷavī for as long as he found suiting, set out on tour for Rājagaha. Gradually, walking on tour, he arrived at Rājagaha. The Lord stayed there at Rājagaha in the Great Grove at the squirrels’ feeding place. Now at that time Rājagaha was short of food. People were not able to make a meal for the Order (but) they wanted to make a meal for special (monks), an invitation (-meal), food (allowed by) ticket, (food given) on a day of the waxing or waning of the moon, (given) on an Observance day, (given) on the day after an Observance day. They told this matter to the Lord. He said: “I allow you, monks, a meal for an Order, a meal for a special (monk), an invitation (meal) … (food given) on the day after an Observance day.”

Agreement for an issuer of meals

Now at that time the group of six monks, having chosen the sweet foods for themselves, gave poor foods to (other) monks. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a monk possessed of five qualities as issuer of meals: one who would not follow a wrong course from desire … from hatred … from stupidity … from fear, and one who would know what is issued and what is not issued. And thus, monks, should he be agreed upon: First, a monk should be asked … ‘… Thus do I understand this’.”

Then it occurred to the monks who were issuers of meals: “Now, how should a meal be issued?” They told this matter to the Lord. He said: “I allow you, monks, to issue (the food) after having put it into heaps and having tied on a ticket or a leaf.”

Agreement for an assigner of lodgings

Now at that time there was no assigner of lodgings for an Order. They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as assigner of lodgings … and one who would know what is assigned and what is not assigned. And thus, monks, should he be agreed upon … ‘… Thus do I understand this’.”

Now at that time there was no keeper of the storeroom for an Order. They told this matter to the Lord. He said: “I allow you, monks, … and one who would, know what is guarded and what is not guarded. And thus, monks, should he be agreed upon … ‘… Thus do I understand this’.”

Now at that time there was no accepter of robes for an Order. They told this matter to the Lord. He said: “I allow … and one who would know what is taken and what is not taken … ‘… Thus do I understand this’.”

Now at that time there was no distributor of robe material … no distributor of conjey … no distributor of fruit for an Order. They told this matter to the Lord. He said: “I allow you, monks … and one who would know what is distributed and what is not distributed … ‘… Thus do I understand this’.”

Now at that time there was no distributor of solid food for an Order. The solid food, not being distributed, was lost. They told this matter to the Lord. He said: “I allow you … and one who would know what is distributed and what is not distributed … ‘… Thus do I understand this’.”

Agreement on one to dispose of trifles

Now at that time trifling accessories had accrued in the storeroom of an Order. They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as disposer of trifles:… one who would know what is disposed of and what is not disposed of … ‘… Thus do I understand this.’ Each needle is to be given by the monk who is the disposer of trifles, pairs of scissors are to be given, sandals are to be given, waistbands … shoulder straps … strainers … regulation water pots … cross-seams … short cross-seams … circular seams … short circular seams … braiding … binding is to be given. If there comes to be ghee or oil or honey or molasses for an Order, it may be given to be partaken of at once; if there is need for it yet again, it may be given yet again; if there is need for it yet again, it may be given yet again.”

Agreement on an accepter of outer cloaks

Now at that time there was no accepter of outer cloaks … accepter of bowls for an Order. They told this matter to the Lord. He said: “I allow you, monks, to agree upon … one who would know what is taken and what is not taken. And thus, monks, … ‘… Thus do I understand this..”

Now at that time an Order had no superintendent of monastery attendants. The monastery attendants, not being superintended, did not do the work (properly). They told this matter to the Lord. He said: “I allow you, monks, to agree upon a superintendent of monastery attendants … and one who knows what is superintended and what is not superintended … ‘… Thus do I understand this..”

Now at that time an Order had no superintendent for the novices. The novices, not being superintended, did not do the work (properly) … ‘… Thus do I understand this..”

The Sixth Section: that on Lodgings.

This is its key:

At that time a dwelling-place had not been permitted by the best of Awakened Ones;
these, disciples of the Conqueror went out from this and that place—(their) habitation. /
A merchant householder, having seen them, said this to the monks:
“If I were to have (dwelling-places) built, would you stay (in them)?” They asked the Leader. /
Dwelling-place, curved house, and long house, mansion, cave,
he allowed five (kinds of) abodes. The merchant had dwelling-places built. /
People had a dwelling-place built doorless, unclosed,
door, doorpost and lintel, hollow like a mortar and so on, /
Hole and cord for pulling through, post for a bolt, and “monkey’s head,”
a pin, a stick, a key of copper, wood, horn, /
And just a bolt and a pin, roofing smeared inside and out,
railing, lattice and stick, cloth and about matting, /
Solid bench, and couch of split bamboo, bierlike long couch,
with slats, and curved legs, removeable, rectangular, tall ones, /
And three-sided, plaited chair, cloth chair, sheep-footed,
emblic myrobalan, wooden, stool, and just a straw chair, /
One a high one, and a snake, supports, and supports of eight finger-breadths,
thread, squares, cotton cloth, cotton quilt, half (the size of a man’s) body, /
Festival and also mattresses, woven cloth, and also lodgings,
covered, it fell from below, and having removed they carried away, /
And line, and the Truth-finder allowed the outline of the hand,
and also other sects in a dwelling-place, grain-husk, and soft clay, /
What exudes from trees, a spoon, a wall, mustard powder (and) oil of beeswax,
to sponge over the thick (places), rough, clay (and the excrement of) earthworms, /
What exudes from trees, and a bold design, low, and a piling, they ascended,
they fell off, thronged, half-wall, again three, /
In a small (one), and a buttress, let in the rain, cry of distress, peg,
and bamboo and cord for robes, verandah, and about a screen, /
Balustrade, powdered grass—the method should be done in the way below,
in the open air, became tepid, hall, and as below, vessel, /
Dwelling-place, and just a porch, little hall for a fire in a cell,
monasteries, porches again, the method should be done just (as) below. /
Plaster, and faithful Anāthapiṇḍika went to the Cool Grove,
things seen, he invited the Leader with the Order. /
He enjoined on the way, a group built a monastery,
repairs at Vesālī, in front of and taking possession of, /
Who is worthy of the best food? and the partridge, not to be greeted,
taken possession of, inside a house, cotton, he visited Sāvatthī, /
He prepared a monastery, and an uproar in a refectory,
ill, and a good sleeping place, pretexts, the seventeen there, /
“Now, by whom?” “Now, how?” he distributed according to the accommodation in the dwelling-places,
and in cells, an additional share, shares need not be given if one is not willing, /
Outside a boundary, and for all time, three (times for) assignment of lodgings,
and Upananda, he praised, standing, equal seats, /
Those entitled to seats of an equal (height) broke them, groups of three (and) for a group of two,
a long (seat) for those not entitled to seats of an equal (height), to make use of a verandah, /
Grandmother, and not far, and distributed, Kiṭāgiri,
Āḷavī: in heaps, on walls, door, socket, /
And window-hole, whitewash, black colouring, red chalk, roofing, joining,
bar, broken (parts), doing up, twenty, thirty and for life, /
Completed, not built, incomplete, for six or five years if it is a small one,
and seven or eight if it is a curved house, ten and twelve for a large one, /
A whole dwelling-place, of one, they made another live (there), what belongs to an Order,
outside a boundary, and for all time, he goes away, and they leave the Order, /
And passed away, and (pretended to be) a novice, disavowers of the training, extreme,
mad, and unhinged, pains, not seeing an offence, /
Not making amends for, wrong view, eunuchs, as it were by theft, other sects,
animals, (slayers) of mother, of father, and of one perfected, seducers, /
Schismatics, shedders of (a Truth-finder’s) blood, and then hermaphrodites,
“Do not let the Order suffer”—the work should be given to another, /
And when (yet) unfinished to another; if he goes away when it is built it is still in his (charge);
if he leaves the Order, passes away, and pretends to be a novice, /
And disavows the training, (pretends to have committed an) extreme (offence and to be) a eunuch,
the Order itself becomes the owner; if he is mad, unhinged, in pain, /
(Suspended for) not seeing, for not making amends for, (for not giving up) a wrong view—they are still in his (charge);
Eunuch, and as it were by theft, member of another sect, animal, matricide, parricide,
Slayer of one perfected, and then a seducer, schismatic, shedder of (a Truth-finder’s) blood, hermaphrodite—
if he pretends thus, the Order itself becomes the owner. /
They conveyed, elsewhere, scrupulous, and fell into decay, woollen blanket,
and woven cloths, hide, drapery, a cloth, and they trod upon, /
Damp, sandals, should not spit, they scratched, and they leant against,
reclining board, even then it scratched, about spreading where washed, /
They were unable to in Rājagaha, poor, issuer of meals,
“Now, how?” assigner, agreement upon a storeroom keeper, /
And then accepter, distributor, and conjey, distributor of fruit,
and even a distributor of solid food, disposer of trifles, /
And even an accepter of outer cloaks, likewise an accepter of bowls,
and agreement upon a superintendent of monastery attendantsand of novices. /
The Leader who has overcome all, knower of the worlds, his mind benevolent,
(is one) to meditate upon and have insight into the need for abodes and ease.

The Book of the Discipline was translated by I.B. Horner.

Digital edition prepared for SuttaCentral by Bhikkhu Sujato

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Published in 2014 by SuttaCentral.

Originally published by the Pali Text Society in the following years:

Vol. 1: 1938

Vol. 2: 1940

Vol. 3: 1942

Vol. 4: 1951

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Vol. 6: 1966

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