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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. 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: dwellings, three kinds of stilt houses, and
caves.” 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.” The doors did not fit the door frames.
“I allow a hole in the door and a rope for pulling.” The doors did not
stay closed. “I allow door jambs, bolt sockets, bolts, and latches.” The
monks were unable to open the doors. “I allow a keyhole and three kinds of
keys: metal keys, wooden keys, and keys made of horn.” They lifted the
latches with the keys and entered, but the dwellings were unprotected. “I
allow bolts.” At that time the dwellings had roofs of straw. When the
weather was cold, they were cold, and when the weather was hot, they were hot.
“I allow you to firm up the structure and then to plaster it inside and
outside.” At that time the dwellings did not have windows. It was hard to
see and the dwellings were smelly. They told the Buddha. “I allow three
kinds of windows: railing windows, lattice windows, and windows with bars.”
Squirrels and bats entered the dwellings through the gaps in the windows. “I
allow cloth covers.” The squirrels and bats entered in the gaps around the
cloth cover. “I allow shutters.” At that time the monks lay down on the
ground. They got dirty, as did their robes. “I allow a spread of grass.”
The grass was eaten by rats and termites. “I allow benches.” The benches
were painful to lie on. “I allow wicker beds.” 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. They told the Buddha. “I allow the
various kinds of beds with legs and frames.” The Sangha was offered various
kinds of benches with legs and frames. “I allow the various kinds of benches
with legs and frames.” The Sangha was offered a bed with crooked legs from a
charnel ground. “I allow beds with crooked legs.” The Sangha was offered a
bench with crooked legs. “I allow benches with crooked legs.” The Sangha
was offered a bed with detachable legs from a charnel ground. “I allow beds
with detachable legs.” The Sangha was offered a bench with detachable legs.
“I allow benches with detachable legs.” 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.” 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.” The Sangha was offered
string. “I allow you to wrap the beds with string.” The limbs of the bed
took up a lot of string. “I allow you to perforate the limbs and wrap with a
cross weaving.” The Sangha was offered a cloth. “I allow you to make a mat
underlay.” The Sangha was offered a cotton-down quilt. “I allow you to
remove the cotton down and make pillows. There are three kinds of cotton down:
cotton down from trees, cotton down from creepers, and cotton down from
grass.” The monks from the group of six used pillows that were half the size
of the body. When people walking about the dwellings saw this, they complained
and criticized them, “They’re just like householders who indulge in
worldly pleasures!” “You shouldn’t use pillows that are half the size of
the body. If you do, you commit an offense of wrong conduct. I allow you to
make pillows the size of the head.” On one occasion in Rājagaha there was a
hilltop fair. People prepared mattresses for the government officials:
mattresses stuffed with wool, cloth, bark, grass, or leaves. When the fair was
over, they removed the covers and took them away. The monks saw a large
quantity of wool, cloth, bark, grass, and leaves abandoned on the ground. They
told the Buddha. “I allow five kinds of mattresses: mattresses stuffed with
wool, cloth, bark, grass, or leaves.” The Sangha was offered furniture
cloth. “I allow you to cover the mattresses.” The monks laid a bed
mattress on a bench and a bench mattress on a bed. The mattresses split open.
“I allow upholstered beds and upholstered benches.” They laid out
mattresses without an underlay. They sank down. “I allow you to arrange an
underlay, then to lay down a mattress, and then to cover it.” The covers
were removed and taken away. “I allow you to sprinkle them.” They were
still taken away. “I allow you to make multi-colored lines.” They were
still taken away. “I allow you to make multi-colored lines by hand.” They
were still taken away. “I allow multi-colored lines by hand.”

3. The allowance for the color white, etc. At that time the monastics of other
religions had white beds, black floors, and red ocher walls. Many people went
to see their beds. “I allow the colors white, black, and red ocher in the
dwellings.” The white color did not adhere to the rough walls. “I allow
you to apply balls of husk, smooth with a trowel, and then apply the white
color.” The white color still did not adhere. “I allow you to apply soft
clay, smooth with a trowel, and then apply the white color.” The white color
still did not adhere. “I allow sap and flour paste.” The red ocher did not
adhere to the rough walls. “I allow you to apply balls of husk, smooth with
a trowel, and then apply the red ocher.” The red ocher still did not adhere.
“I allow you to apply clay mixed with bran, smooth with a trowel, and then
apply the red ocher.” The red ocher still did not adhere. “I allow mustard
powder and beeswax.” It was too thick. “I allow you to wipe it off with a
cloth.” The black color did not adhere to the rough floors. “I allow you
to apply balls of husk, smooth with a trowel, and then apply the black
color.” The black color still did not adhere. “I allow you to apply
excreted clay, smooth with a trowel, and then apply the black color.” The
black color still did not adhere. “I allow sap and bitter substances.” 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.” 5. The allowance
for foundations of bricks, etc. At that time the dwellings were built on a low
base. They were flooded. “I allow you to raise the base.” The mound
collapsed. “I allow you to construct three kinds of raised foundations:
raised foundations of brick, stone, and wood.” It was difficult to get up to
the dwelling. “I allow three kinds of stairs: stairs of brick, stone, and
wood.” People fell down while climbing the stairs. “I allow rails.” At
that time the dwellings were accessible to the public. The monks were
embarrassed to lie down there. “I allow curtains.” People lifted them up
and looked in. “I allow half walls.” People looked over the half walls.
“I allow three kinds of rooms: rectangular rooms, long rooms, and upper
rooms.” On one occasion the monks made a room in the middle of a small
dwelling. There was no access around the room. “In a small dwelling you
should make the room on the side, but in a large dwelling in the middle.” At
that time the base of the wall of a certain dwelling was deteriorating. “I
allow timber supports.” It rained through the wall. “I allow protection
screens and plaster.” On one occasion a snake fell from the grass roof onto
the shoulder of a certain monk. Terrified, he screamed. Other monks ran up to
him and asked him why he was screaming. He told them. “I allow canopies.”
At that time the monks hung their bags from the legs of the beds and benches.
Rats and termites ate them. “I allow wall pegs.” At that time the monks
lay their robes on their beds and benches. The robes tore. “I allow bamboo
robe racks and clotheslines in the dwellings.” At that time the dwellings
were not protected by porches. “I allow porches, screened doorsteps,
encircling corridors, and entrance roofs.” The porches were unenclosed. The
monks were embarrassed to lie down there. “I allow sliding screens and
shutters.” 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. “I allow you to raise the base.” The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised
foundations of brick, stone, and wood.” It was difficult to get up to the
sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs. “I allow rails.” Grass and
dust fell into the drinking-water sheds. “I allow you to firm up the
structure and then to plaster it inside and outside, including: treating with
white color, black color, and red ocher; making garland patterns, creeper
patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo
robe racks and clotheslines.” There were no vessels for the drinking water.
“I allow shells and scoops.” 7. The allowance for encircling walls, etc.
At that time the dwellings were unenclosed. “I allow you to make enclosures
with three kinds of encircling walls: brick walls, stone walls, and wooden
walls.” There were no gatehouses. “I allow gatehouses.” They built the
gatehouses on a low base. They were flooded. “I allow you to raise the
base.” The gatehouses didn’t have doors. “I allow doors, door frames,
lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches,
keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell
into the gatehouses. “I allow you to firm up the structure and then to
plaster it inside and outside, including: treating with white color, black
color, and red ocher; making garland patterns, creeper patterns, shark-teeth
patterns, and the fivefold pattern.” The yards were muddy. “I allow you to
cover them with gravel.” They were unable to do it. “I allow you to lay
paving stones.” The water remained. “I allow water drains.” At that time
the monks made firepits here and there in the yards. The yards got dirty. “I
allow you to build water-boiling sheds out of the way.” They built the
water-boiling sheds on a low base. They were flooded. “I allow you to raise
the base.” The mound collapsed. “I allow you to construct three kinds of
raised foundations: raised foundations of brick, stone, and wood.” It was
difficult to get up to the water-boiling sheds. “I allow three kinds of
stairs: stairs of brick, stone, and wood.” People fell down while climbing
the stairs. “I allow rails.” The water-boiling sheds didn’t have doors.
“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt
sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling
ropes.” Grass and dust fell into the water-boiling sheds. “I allow you to
firm up the structure and then to plaster it inside and outside, including:
treating with white color, black color, and red ocher; making garland
patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern;
putting up bamboo robe racks and clotheslines.” 8. The allowance to enclose
a monastery At that time the monasteries were unenclosed. Goats and
domesticated animals harmed the saplings. “I allow you to make three kinds
of enclosures: enclosures of bamboo, enclosures of thorny branches, and
trenches.” There were no gatehouses. Goats and domesticated animals harmed
the saplings just the same. “I allow gatehouses, gates of wood and thorny
branches, double doors, arches, and crossbars.” Grass and dust fell into the
gatehouses. “I allow you to firm up the structure and then to plaster it
inside and outside, including: treating with white color, black color, and red
ocher; making garland patterns, creeper patterns, shark-teeth patterns, and
the fivefold pattern.” The monasteries were muddy. “I allow you to cover
them with gravel.” They were unable to do it. “I allow you to lay paving
stones.” The water remained. “I allow water drains.” 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 recitation9. 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, 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.” “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. Anāthapiṇḍika told his people, “Go and get more coins.
We’ll cover this area too.” But Prince Jeta thought, “This must be
really worthwhile, as he’s giving up so much money.” And he said to
Anāthapiṇḍika, “That’s enough, householder, don’t cover that area.
Let me keep it. It will be my gift.” Anāthapiṇḍika thought, “Prince
Jeta is a well-known person. It’s very beneficial that such well-known
people gain confidence in this spiritual path.” And he granted that area to
Prince Jeta. Prince Jeta then had a gatehouse built at that place. But
Anāthapiṇḍika had dwellings built in the Jeta Grove, and yards,
gatehouses, assembly halls, water-boiling sheds, food-storage huts, restrooms,
walking-meditation paths, indoor walking-meditation paths, wells, well houses,
saunas, sauna sheds, ponds, and roof-covers.

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. 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. 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 <i lang='pi' translate='no'>tittiriya</i> came to be.
Those who respect the seniors, And who are learned in the Teaching, They are
praised while still alive, And then go to a good destination. “Even those
animals, monks, were respectful, deferential, and courteous toward one
another. Having gone forth on this well-proclaimed spiritual path, will you
look good if you are disrespectful, undeferential, and rude toward one
another? This will affect people’s confidence …” After rebuking them …
the Buddha gave a teaching and addressed the monks: “You should do these
things according to seniority: bowing down, standing up, raising your joined
palms, doing acts of respect, giving the best seat, giving the best water, and
giving the best almsfood. But what belongs to the Sangha shouldn’t be
reserved according to seniority. If you do, you commit an offense of wrong
conduct.” 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 <i lang='pi'
translate='no'>paṇḍaka</i>; one who’s on probation; one who deserves to
be sent back to the beginning; one who deserves the trial period; one who’s
undertaking the trial period; one who deserves rehabilitation. But you should
pay respect to these three kinds of persons: one who’s been given the full
ordination before you; one who belongs to a different Buddhist sect who’s
senior to you and who speaks in accordance with the Teaching; and in this
world with its gods, lords of death, and supreme beings, in this society with
its monastics and brahmins, its gods and humans, you should pay respect to the
Buddha, perfected and fully awakened.”

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

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 <i lang='pi'
translate='no'>kadalī</i>-deer hide, seats with canopies, seats with red
cushions at each end. Being afraid of wrongdoing, the monks did not sit on
them. They told the Buddha. “Apart from high couches, luxurious couches, and
cotton-down quilts, I allow you to sit down on what belongs to householders,
but not to lie down on it.” At that time people prepared beds and benches
upholstered with cotton down in the dining halls in inhabited areas. Being
afraid of wrongdoing, the monks did not sit on them. They told the Buddha.
“I allow you to sit down on what belongs to householders, but not to lie
down on it.”

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. That official then
complained and criticized him, “How can the Sakyan monastics arrive late and
make the nearest monk get up in the middle of his meal? There was an uproar in
the dining hall. It’s impossible to eat as much as you like when you’re
not seated.” The monks heard the complaints of that official, and the monks
of few desires complained and criticized Upananda, “How could he act like
this?” They told the Buddha what had happened. “Is it true, Upananda, that
you acted like this?” “It’s true, sir.” The Buddha rebuked him …
“Foolish man, how could you act like this? This will affect people’s
confidence …” After rebuking him … the Buddha gave a teaching and
addressed the monks: “You shouldn’t make a monk get up who hasn’t
finished his meal. If you do, you commit an offense of wrong conduct. If
you’re asked to get up, and you’ve already refused an invitation to eat
more, you should say, “Please go and get some water.” If the other goes,
all is well. If not, you should properly swallow the mouthful and give the
seat to the more senior monk. Under no circumstances should you block a more
senior monk from a seat. If you do, you commit an offense of wrong conduct.”
On one occasion the monks from the group of six asked the sick monks to get
up. The sick monks said, “We’re not able to get up. We’re sick.”
Saying, “We’ll make the venerables get up,” they took hold of them,
lifted them up, and then released them when they were standing. The sick monks
fainted and collapsed. “You shouldn’t make the sick get up. If you do, you
commit an offense of wrong conduct.” The monks from the group of six took
possession of the best beds, saying, “We’re sick and no-one can make us
get up.” “You should give suitable beds to those who are sick.” The
monks from the group of six used a pretext to reserve resting places. “You
shouldn’t use a pretext to reserve a resting place. If you do, you commit an
offense of wrong conduct.”

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?” 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.” When they had allocated the beds, there were beds left over. “You
should allocate one monk to each dwelling.” When they had allocated the
dwellings, there were dwellings left over. “You should allocate one monk to
each yard.” When they had allocated the yards, there were yards left over.
“You should give out additional shares. If another monk arrives after the
additional shares have been allocated, then, if you’re unwilling, you need
not give him a share.” On one occasion the monks allocated a dwelling to one
who was outside the monastery zone. “You shouldn’t allocate a dwelling to
one outside the monastery zone. If you do, you commit an offense of wrong
conduct.” After accepting a dwelling, the monks reserved it at all times.
“After accepting a dwelling, you shouldn’t reserve it at all times. If you
do, you commit an offense of wrong conduct. I allow you to reserve it for the
three months of the rainy-season residence, but not at other times.” The
monks thought, “How many times are there for the allocation of dwellings?”
“There are three times for the allocation of dwellings: the first, the
second, and the one freed up in between. The first allocation is on the day
after the full moon of July. The second allocation is one month after the full
moon of July. The allocation of the one freed up in between is on the day
after the invitation ceremony and is for the purpose of spending the next
rains residence.” The second section for recitation is finished.

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

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
<i lang='pi' translate='no'>paṇḍaka</i>, a woman, or a gynandromorph.”
The monks thought, “What’s the size of the smallest long seat?” “A
seat for three is the smallest long seat.”

At one time Visākhā Migāramātā wanted to build a stilt house for the
benefit of the Sangha, including a porch and elephant globes. The monks
thought, “What stilt-house equipment has the Buddha allowed and what
hasn’t he allowed?” They told the Buddha. “I allow all stilt-house
equipment.” At one time King Pasenadi of Kosala’s grandmother had just
died. As a result, many unallowable goods were offered to the Sangha, that is:
high couches, luxurious couches, long-fleeced woolen rugs, multi-colored
woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen
rugs decorated with the images of predatory animals, woolen rugs with long
fleece on one side, woolen rugs with long fleece on both sides, sheets of silk
embroidered with gems, silken sheets, woolen rugs like a dancer’s rug,
elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black
antelope hide, exquisite sheets made of <i lang='pi'
translate='no'>kadalī</i>-deer hide, seats with canopies, and seats with red
cushions at each end. “I allow you to use a high couch after cutting its
legs down to size, to use a luxurious couch after removing the images of
predatory animals, to make a pillow after removing the cotton down from the
cotton-down quilt, and to make floor covers of the rest.”

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.”

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. 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, the mere plastering of walls, the mere hanging
of doors, the mere making of door jambs, the mere making of windows, the mere
application of white coloring, the mere application of black coloring, the
mere treatment with red ocher, the mere covering with a roof, the mere
fastening of a roof, the mere fixing of cornices, the mere repair of what was
defective or broken, and the mere plastering of floors; and they put monks in
charge of building work for twenty years, for thirty years, and for life; and
they put monks in charge of building work for life on finished dwellings. The
monks of few desires complained and criticized them, “How can the monks at
Āḷavī put monks in charge of such kinds of work?” They told the Buddha.
… “Is it true, monks, that they do this?” “It’s true, sir.” …
After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t put monks in charge of building work such as this: the mere
filling of gaps, the mere plastering of walls, the mere hanging of doors, the
mere making of door jambs, the mere making of windows, the mere application of
white coloring, the mere application of black coloring, the mere treatment
with red ocher, the mere covering with a roof, the mere fastening of a roof,
the mere fixing of cornices, the mere repair of what is defective or broken,
or the mere plastering of floors; and you shouldn’t put monks in charge of
building work for twenty years, for thirty years, or for life, or put monks in
charge of building work for life on finished dwellings. If you do, you commit
an offense of wrong conduct. I allow you to put monks in charge of building
work that isn’t yet started or that’s partially complete. For a small
dwelling, you should inspect the work and then put a monk in charge of the
building work for five or six years. For a small stilt house, you should
inspect the work and then put a monk in charge of the building work for seven
or eight years. For a large dwelling or stilt house, you should inspect the
work and then put a monk in charge of the building work for ten or twelve
years.” On one occasion the monks put one person in charge of the building
work on all the dwellings. “You shouldn’t put one person in charge of the
building work on all the dwellings. If you do, you commit an offense of wrong
conduct.” On one occasion the monks put one person in charge of the building
work on two dwellings. “You shouldn’t put one person in charge of the
building work on two dwellings. If you do, you commit an offense of wrong
conduct.” On one occasion the monks who had taken on building work had
someone else stay in that dwelling. “When you have taken on building work,
you shouldn’t have someone else stay in that dwelling. If you do, you commit
an offense of wrong conduct.” At one time monks who had taken on building
work reserved what belonged to the Sangha. “When you have taken on building
work, you shouldn’t reserve what belongs to the Sangha. If you do, you
commit an offense of wrong conduct. I allow you to take one good bed.” On
one occasion the monks put one who was outside the monastery zone in charge of
building work. “You shouldn’t put one who’s outside the monastery zone
in charge of building work. If you do, you commit an offense of wrong
conduct.” At one time the monks who had taken on building work reserved a
dwelling at all times. “When you have taken on building work, you
shouldn’t reserve a dwelling at all times. If you do, you commit an offense
of wrong conduct. I allow you to reserve it for the three months of the
rainy-season residence, but not at other times.” 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 <i lang='pi' translate='no'>paṇḍakas</i>, admitted to
being fake monks, admitted to previously having left to join the monastics of
another religion, admitted to being animals, admitted to being matricides,
admitted to being patricides, admitted to being murderers of a perfected one,
admitted to having raped a nun, admitted to having caused a schism in the
Sangha, admitted to having caused the Buddha to bleed, or admitted to being
gynandromorphs. They told the Buddha. “If a monk who’s taken on building
work departs, it should be given to another, with the thought, ‘What belongs
to the Sangha shouldn’t be allowed to deteriorate.’ If a monk who’s
taken on building work disrobes, dies, admits to being a novice monk, admits
to having renounced the training, admits to having committed the worst kind of
offense, admits to being insane, admits to being deranged, admits to being
overwhelmed by pain, admits to having been ejected for not recognizing an
offense, admits to having been ejected for not making amends for an offense,
admits to having been ejected for not giving up a bad view, admits to being a
<i lang='pi' translate='no'>paṇḍaka</i>, admits to being a fake monk,
admits to previously having left to join the monastics of another religion,
admits to being an animal, admits to being a matricide, admits to being a
patricide, admits to being a murderer of a perfected one, admits to having
raped a nun, admits to having caused a schism in the Sangha, admits to having
caused the Buddha to bleed, or admits to being a gynandromorph, it should be
given to another, with the thought, ‘What belongs to the Sangha shouldn’t
be allowed to deteriorate.’ If a monk who’s taken on building work departs
while it’s still unfinished, it should be given to another, with the
thought, ‘What belongs to the Sangha shouldn’t be allowed to
deteriorate.’ If a monk who’s taken on building work disrobes while it’s
still unfinished … or admits to being a gynandromorph while it’s still
unfinished, it should be given to another, with the thought, ‘What belongs
to the Sangha shouldn’t be allowed to deteriorate.’ If a monk who’s
taken on building work departs when it’s finished, then it’s still for
him. If a monk who’s taken on building work disrobes when it’s finished;
dies when it’s finished; admits, when it’s finished, to being a novice
monk; admits, when it’s finished, to having renounced the training; or
admits, when it’s finished, to having committed the worst kind of
offense—then the Sangha is the owner. If a monk who’s taken on building
work admits, when it’s finished, to being insane; admits, when it’s
finished, to being deranged; admits, when it’s finished, to being
overwhelmed by pain; admits, when it’s finished, to having been ejected for
not recognizing an offense; admits, when it’s finished, to having been
ejected for not making amends for an offense; or admits, when it’s finished,
to having been ejected for not giving up a bad view—then it’s still for
him. If a monk who’s taken on building work admits, when it’s finished, to
being a <i lang='pi' translate='no'>paṇḍaka</i>; 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.
“I allow you to do a beneficial trade.” On one occasion the Sangha was
offered a valuable furniture cloth. “I allow you to do a beneficial
trade.” On one occasion the Sangha was offered a bear skin. “I allow you
to make it into a doormat.” On one occasion the Sangha was offered a round
pad. “I allow you to make it into a doormat.” On one occasion the Sangha
was offered a cloth. “I allow you to make it into a doormat.”

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. “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. 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.” 25. The appointment of an assigner of dwellings, etc. At that time
there was no assigner of dwellings … no storeman … no receiver of
robe-cloth … no distributor of robe-cloth … no distributor of congee …
no distributor of fruit … no distributor of fresh food. Because it was not
distributed, the fresh food perished. “You should appoint a monk who has
five qualities as the distributor of fresh food: he’s not biased by
favoritism, ill will, confusion, or fear, and he knows what has and has not
been distributed. And he should be appointed like this. First a monk should be
asked, and then a competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it
should appoint monk so-and-so as the distributor of fresh food. This is the
motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints
monk so-and-so as the distributor of fresh food. Any monk who approves of
appointing monk so-and-so as the distributor of fresh food should remain
silent. Any monk who doesn’t approve should speak up. The Sangha has
appointed monk so-and-so as the distributor of fresh food. The Sangha approves
and is therefore silent. I will remember it thus.’” 26. The appointment of
a distributor of minor requisites At that time there were minor requisites in
the storeroom. They told the Buddha. “You should appoint a monk who has five
qualities as the distributor of minor requisites: he’s not biased by
favoritism, ill will, confusion, or fear, and he knows what has and has not
been distributed. And he should be appointed like this. First a monk should be
asked, and then a competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it
should appoint monk so-and-so as the distributor of minor requisites. This is
the motion. Please, venerables, I ask the Sangha to listen. The Sangha
appoints monk so-and-so as the distributor of minor requisites. Any monk who
approves of appointing monk so-and-so as the distributor of minor requisites
should remain silent. Any monk who doesn’t approve should speak up. The
Sangha has appointed monk so-and-so as the distributor of minor requisites.
The Sangha approves and is therefore silent. I will remember it thus.’”
The monk who is the distributor of minor requisites should give things out one
by one: needles, knives, sandals, belts, shoulder straps, water filters, and
water strainers, and also robe material for long inter-panel strips, for short
inter-panel strips, for large panels, for medium-sized panels, for lengthwise
borders, and for crosswise borders. If the Sangha has ghee, oil, honey, or
syrup, he should give it out for a single use. If it is needed again, he
should give it out again. 27. The appointment of a distributor of rainy-season
bathing cloths, etc. At that time there was no distributor of rainy-season
bathing cloths … no distributor of almsbowls … no supervisor of monastery
workers … no supervisor of novice monks. Not being supervised, the novice
monks didn’t do their work. “You should appoint a monk who has five
qualities as the supervisor of novice monks: he’s not biased by favoritism,
ill will, confusion, or fear, and he knows who is and isn’t supervised. And
he should be appointed like this. First a monk should be asked, and then a
competent and capable monk should inform the Sangha: ‘Please, venerables, I
ask the Sangha to listen. If the Sangha is ready, it should appoint monk
so-and-so as the supervisor of novice monks. This is the motion. Please,
venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as
the supervisor of novice monks. Any monk who approves of appointing monk
so-and-so as the supervisor of novice monks should remain silent. Any monk who
doesn’t approve should speak up. The Sangha has appointed monk so-and-so as
the supervisor of novice monks. The Sangha approves and is therefore silent. I
will remember it thus.’” 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. <i lang='pi' translate='no'>Yantaka</i>-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, <i
lang='pi' translate='no'>masāraka</i>; <i lang='pi' translate='no'>Bundi</i>,
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, <i lang='pi'
translate='no'>Paṇḍakā</i>, 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; <i lang='pi'
translate='no'>Paṇḍaka</i>, 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.
    — PLI-TV-KD16 — Bhikkhu Brahmali (CC0-1.0)