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Theravāda Collection on Monastic Law The Great Division The chapter on
entering the rainy-season residence 1. The instruction to enter the
rainy-season residence
At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the
squirrel sanctuary. At that time the Buddha had not yet laid down the
rainy-season residence for the monks. And so the monks were wandering about in
the winter, in the summer, and also during the rainy season. People complained
and criticized them, “How can the Sakyan monastics go wandering in the
winter, in the summer, and even during the rainy season? They’re trampling
down the green grass, oppressing one-sensed life, and destroying many small
creatures. Even the monastics of other religions, with their flawed teachings,
settle down for the rainy season. Even birds make a nest in the top of a tree
and settle down for the rainy-season. But not so the Sakyan monastics.” The
monks heard the complaints of those people and told the Buddha. Soon
afterwards he gave a teaching and addressed the monks: “You should enter the
rainy-season residence.”
The monks thought, “When should we enter the rains residence?” They told
the Buddha. “You should enter the rainy-season residence during the rainy
season.” The monks thought, “How many entries to the rains residence are
there?” “There are two entries to the rainy-season residence: the first
and the second. The first should be entered on the day after the full moon of
July and the second one month after the same full moon.”
2. The prohibition against wandering during the rainy season, etc. Soon
afterwards the monks from the group of six entered the rains residence and
then went wandering during the rainy season. People complained and criticized
them just as they had before. The monks heard the complaints of those people
and the monks of few desires complained and criticized them, “How could the
monks from the group of six enter the rains residence and then go wandering
during the rainy season?” And they told the Buddha. Soon afterwards he gave
a teaching and addressed the monks: “After entering the rainy-season
residence, you should stay put for the first or the second three-month period
before you go wandering. If you go wandering during the rainy-season residence
period, you commit an offense of wrong conduct.”
The monks from the group of six did not want to enter the rains residence.
“You should enter the rainy-season residence. If you don’t, you commit an
offense of wrong conduct.” On the day of the entry to the rains residence,
the monks from the group of six deliberately bypassed a monastery because they
did not want to enter the rains residence. “On the day of the entry to the
rainy-season residence, you shouldn’t deliberately bypass a monastery
because you don’t want to enter the rainy-season residence. If you do, you
commit an offense of wrong conduct.” At one time King Seniya Bimbisāra of
Magadha wanted to postpone the rains residence. He sent a message to the
monks: “Would the venerables please enter the rains residence during the
next waxing phase of the moon?” They told the Buddha. “You should comply
with the wishes of kings.”
3. The allowance for seven-day business When the Buddha had stayed at
Rājagaha for as long as he liked, he set out wandering toward Sāvatthī.
When he eventually arrived, he stayed in the Jeta Grove,
Anāthapiṇḍika’s Monastery. At that time the lay follower Udena had had
a dwelling built for the Sangha in the Kosalan country. He sent a message to
the monks: “Please come, venerables, I wish to make an offering, hear the
Teaching, and see the monks.” The monks replied, “The Buddha has laid down
a rule that a monk who’s entered the rains residence shouldn’t go
wandering until after the rains. Please wait, Udena. Once we’ve completed
the rains residence, we’ll come. But if the matter is urgent, then give the
dwelling in the presence of the local monks.” Udena complained and
criticized them, “How can the venerables not come when I’ve sent them a
message? I’m a donor and I provide services. I’m a supporter of the
Sangha!” The monks heard his complaints and they told the Buddha. Soon
afterwards he gave a teaching and addressed the monks: “If any of seven
kinds of persons—a monk, a nun, a trainee nun, a novice monk, a novice nun,
a male lay follower, or a female lay follower—asks you to come, I allow you
to go for seven days, but only if you’re asked. And you should return within
seven days.” Male lay followers“It may happen, monks, that a male lay
follower has had a dwelling built for the Sangha and sends a message to the
monks: ‘Please come, venerables, I wish to make an offering, hear the
Teaching, and see the monks.’ You should go for seven days, but only if
you’re asked. And you should return within seven days. It may happen that a
male lay follower has had a stilt house built for the Sangha, has had a cave
built, a yard, a gatehouse, an assembly hall, a water-boiling shed, a
food-storage hut, a restroom, a walking-meditation path, an indoor
walking-meditation path, a well, a well house, a sauna, a sauna shed, a pond,
a roof cover, a monastery, or has had a site for a monastery prepared for the
Sangha, and sends a message to the monks: ‘Please come, venerables, I wish
to make an offering, hear the Teaching, and see the monks.’ You should go
for seven days, but only if you’re asked. And you should return within seven
days. It may happen that a male lay follower has had a dwelling built for a
number of monks … has had a dwelling built for a single monk, has had a
stilt house built, a cave, a yard, a gatehouse, an assembly hall, a
water-boiling shed, a food-storage hut, a restroom, a walking-meditation path,
an indoor walking-meditation path, a well, a well house, a sauna, a sauna
shed, a pond, a roof cover, a monastery, or has had a site for a monastery
prepared, and sends a message to the monks: ‘Please come, venerables, I wish
to make an offering, hear the Teaching, and see the monks.’ You should go
for seven days, but only if you’re asked. And you should return within seven
days. It may happen that a male lay follower has had a dwelling built for the
Sangha of nuns, for a number of nuns, for a single nun, for a number of
trainee nuns, for a single trainee nun, for a number of novice monks, for a
single novice monk, for a number of novice nuns, or has had a dwelling built
for a single novice nun … or has had a stilt house built, a cave, a yard, a
gatehouse, an assembly hall, a water-boiling shed, a food-storage hut, a
walking-meditation path, an indoor walking-meditation path, a well, a well
house, a pond, a roof-cover, a monastery, or has had a site for a monastery
prepared, and sends a message to the monks: ‘Please come, venerables, I wish
to make an offering, hear the Teaching, and see the monks.’ You should go
for seven days, but only if you’re asked. And you should return within seven
days. It may happen that a male lay follower has had a house built for
himself, has had a bedroom, a storehouse, a watchtower, a stall, a shop, a
stilt house, a cave, a yard, a gatehouse, an assembly hall, a water-boiling
shed, a kitchen, a walking-meditation path, an indoor walking-meditation path,
a well, a well house, a pond, a roof cover, a park, or has had a site for a
park prepared for himself; or his son is getting married, or his daughter is
getting married, or he is sick, or he knows a discourse. If he then sends a
message to the monks: ‘Please come, venerables, and learn this discourse
before it disappears,’ or he has some duty or business and sends a message
to the monks: ‘Please come, venerables, I wish to make an offering, hear the
Teaching, and see the monks,’ you should go for seven days, but only if
you’re asked. And you should return within seven days.” Improper
cancellation of the invitation“It may happen that a female lay follower has
had a dwelling built for the Sangha and sends a message to the monks:
‘Please come, venerables, I wish to make an offering, hear the Teaching, and
see the monks.’ You should go for seven days, but only if you’re asked.
And you should return within seven days. It may happen that a female lay
follower has had a stilt house built for the Sangha, has had a cave built, a
yard, a gatehouse, an assembly hall, a water-boiling shed, a food-storage hut,
a restroom, a walking-meditation path, an indoor walking-meditation path, a
well, a well house, a sauna, a sauna shed, a pond, a roof cover, a monastery,
or has had a site for a monastery prepared for the Sangha and sends a message
to the monks: ‘Please come, venerables, I wish to make an offering, hear the
Teaching, and see the monks.’ You should go for seven days, but only if
you’re asked. And you should return within seven days. It may happen that a
female lay follower has had a dwelling built for a number of monks, for a
single monk, for the Sangha of nuns, for a number of nuns, for a single nun,
for a number of trainee nuns, for a single trainee nun, for a number of novice
monks, for a single novice monk, for a number of novice nuns, or for a single
novice nun … It may happen that a female lay follower has had a house built
for herself, has had a bedroom, a storehouse, a watchtower, a stall, a shop, a
stilt house, a cave, a yard, a gatehouse, an assembly hall, a water-boiling
shed, a kitchen, a walking-meditation path, an indoor walking-meditation path,
a well, a well house, a pond, a roof cover, a park, or has had a site for a
park prepared for herself; or her son is getting married, or her daughter is
getting married, or she is sick, or she knows a discourse. If she then sends a
message to the monks: ‘Please come, venerables, and learn this discourse
before it disappears,’ or she has some duty or business and sends a message
to the monks: ‘Please come, venerables, I wish to make an offering, hear the
Teaching, and see the monks,’ you should go for seven days, but only if
you’re asked. And you should return within seven days. It may happen that a
monk, a nun, a trainee nun, a novice monk, or a novice nun has had a dwelling
built for the Sangha … for a number of monks, for a single monk, for the
Sangha of nuns, for a number of nuns, for a single nun, for a number of
trainee nuns, for a single trainee nun, for a number of novice monks, for a
single novice monk, for a number of novice nuns, or for a single novice nun
… or she’s had a dwelling built for herself, has had a stilt house built,
a cave, a yard, a gatehouse, an assembly hall, a water-boiling shed, a
food-storage hut, a walking-meditation path, an indoor walking-meditation
path, a well, a well house, a pond, a roof-cover, a monastery, or has had a
site for a monastery prepared for herself. If she then sends a message to the
monks: ‘Please come, venerables, I wish to make an offering, hear the
Teaching, and see the monks,’ you should go for seven days, but only if
you’re asked. And you should return within seven days.”
4. The allowance to go to any of five kinds of persons even if not asked On
one occasion a certain monk was sick. He sent a message to the monks:
“Please come, venerables, I’m sick.” They told the Buddha. “Even if
you’re not asked, let alone if you are, I allow you to go for seven days to
any of five kinds of persons—a monk, a nun, a trainee nun, a novice monk, or
a novice nun. But you should return within seven days.” A monk sending a
message “It may be that a sick monk sends a message to the monks: ‘Please
come, venerables, I’m sick.’ Then, even if you’re not asked, let alone
if you are, you should go for seven days, thinking, ‘I’ll look for food
for the sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for
medicine,’ ‘I’ll enquire about his sickness,’ or ‘I’ll nurse
him.’ But you should return within seven days. It may be that a monk who is
discontent with the spiritual life sends a message to the monks: ‘Please
come, venerables, I’m discontent with the spiritual life.’ Then, even if
you’re not asked, let alone if you are, you should go for seven days,
thinking, ‘I’ll allay his discontent,’ ‘I’ll find someone to allay
his discontent’, or ‘I’ll give him a teaching.’ But you should return
within seven days. It may be that an anxious monk sends a message to the
monks: ‘Please come, venerables, I’m anxious.’ Then, even if you’re
not asked, let alone if you are, you should go for seven days, thinking,
‘I’ll dispel his anxiety,’ ‘I’ll find someone to dispel his
anxiety,’ or ‘I’ll give him a teaching.’ But you should return within
seven days. It may be that a monk who has wrong view sends a message to the
monks: ‘Please come, venerables, I have wrong view.’ Then, even if
you’re not asked, let alone if you are, you should go for seven days,
thinking, ‘I’ll make him give up that wrong view,’ ‘I’ll get someone
to make him give up that wrong view,’ or ‘I’ll give him a teaching.’
But you should return within seven days. It may be that a monk who has
committed a heavy offense for which he deserves to be given probation sends a
message to the monks: ‘Please come, venerables, I’ve committed a heavy
offense for which I deserve to be given probation.’ Then, even if you’re
not asked, let alone if you are, you should go for seven days, thinking,
‘I’ll make an effort to get him given probation,’ ‘I’ll do the
proclamation,’ or ‘I’ll complete the quorum.’ But you should return
within seven days. It may be that a monk who deserves to be sent back to the
beginning sends a message to the monks: ‘Please come, venerables, I deserve
to be sent back to the beginning.’ Then, even if you’re not asked, let
alone if you are, you should go for seven days, thinking, ‘I’ll make an
effort to get him sent back to the beginning,’ ‘I’ll do the
proclamation,’ or ‘I’ll complete the quorum.’ But you should return
within seven days. It may be that a monk who deserves the trial period sends a
message to the monks: ‘Please come, venerables, I deserve to be given the
trial period.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll make an effort to get him given
the trial period,’ ‘I’ll do the proclamation,’ or ‘I’ll complete
the quorum.’ But you should return within seven days. It may be that a monk
who deserves rehabilitation sends a message to the monks: ‘Please come,
venerables, I deserve rehabilitation.’ Then, even if you’re not asked, let
alone if you are, you should go for seven days, thinking, ‘I’ll make an
effort to get him rehabilitated,’ ‘I’ll do the proclamation,’ or
‘I’ll complete the quorum.’ But you should return within seven days. It
may be that the Sangha wants to do a legal procedure against a monk—whether
a procedure of condemnation, demotion, banishment, reconciliation, or
ejection. He sends a message to the monks: ‘Please come, venerables, the
Sangha wants to do a legal procedure against me.’ Then, even if you’re not
asked, let alone if you are, you should go for seven days, thinking, ‘How
may the Sangha not do the procedure?’ or ‘How may the Sangha make it
lighter?’ But you should return within seven days. Or it may be that the
Sangha has done a legal procedure against him—whether a procedure of
condemnation, demotion, banishment, reconciliation, or ejection. He sends a
message to the monks: ‘Please come, venerables, the Sangha has done a legal
procedure against me.’ Then, even if you’re not asked, let alone if you
are, you should go for seven days, thinking, ‘How can I help him behave
properly and suitably so as to deserve to be released?’ or ‘What can I do
so that the Sangha lifts that procedure?’ But you should return within seven
days.” A nun sending a message “It may be, monks, that a sick nun sends a
message to the monks: ‘Please come, venerables, I’m sick.’ Then, even if
you’re not asked, let alone if you are, you should go for seven days,
thinking, ‘I’ll look for food for the sick,’ ‘I’ll look for food for
the nurses,’ ‘I’ll look for medicine,’ ‘I’ll enquire about her
sickness,’ or ‘I’ll nurse her.’ But you should return within seven
days. It may be that a nun who is discontent with the spiritual life sends a
message to the monks: ‘Please come, venerables, I’m discontent with the
spiritual life.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll allay her discontent,’
‘I’ll find someone to allay her discontent’, or ‘I’ll give her a
teaching.’ But you should return within seven days. It may be that an
anxious nun sends a message to the monks: ‘Please come, venerables, I’m
anxious.’ Then, even if you’re not asked, let alone if you are, you should
go for seven days, thinking, ‘I’ll dispel her anxiety,’ ‘I’ll find
someone to dispel her anxiety,’ or ‘I’ll give her a teaching.’ But you
should return within seven days. It may be that a nun who has wrong view sends
a message to the monks: ‘Please come, venerables, I have wrong view.’
Then, even if you’re not asked, let alone if you are, you should go for
seven days, thinking, ‘I’ll make her give up that wrong view,’ ‘I’ll
get someone to make her give up that wrong view,’ or ‘I’ll give her a
teaching.’ But you should return within seven days. It may be that a nun who
has committed a heavy offense for which she deserves the trial period sends a
message to the monks: ‘Please come, venerables, I deserve to be given the
trial period.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll make an effort to get her given
the trial period.’ But you should return within seven days. It may be that a
nun who deserves to be sent back to the beginning sends a message to the
monks: ‘Please come, venerables, I deserve to be sent back to the
beginning.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll make an effort to get her sent
back to the beginning.’ But you should return within seven days. It may be
that a nun who deserves rehabilitation sends a message to the monks: ‘Please
come, venerables, I deserve rehabilitation.’ Then, even if you’re not
asked, let alone if you are, you should go for seven days, thinking, ‘I’ll
make an effort to get her rehabilitated.’ But you should return within seven
days. It may be that the Sangha wants to do a legal procedure against a
nun—whether a procedure of condemnation, demotion, banishment,
reconciliation, or ejection. She sends a message to the monks: ‘Please come,
venerables, the Sangha wants to do a legal procedure against me.’ Then, even
if you’re not asked, let alone if you are, you should go for seven days,
thinking, ‘How may the Sangha not do the procedure?’ or ‘How may the
Sangha make it lighter?’ But you should return within seven days. Or it may
be that the Sangha has done a legal procedure against her—whether a
procedure of condemnation, demotion, banishment, reconciliation, or ejection.
She sends a message to the monks: ‘Please come, venerables, the Sangha has
done a legal procedure against me.’ Then, even if you’re not asked, let
alone if you are, you should go for seven days, thinking, ‘How can I help
her behave properly and suitably so as to deserve to be released?’ or
‘What can I do so that the Sangha lifts that procedure?’ But you should
return within seven days.” Other monastics sending a message “It may be,
monks, that a sick trainee nun sends a message to the monks: ‘Please come,
venerables, I’m sick.’ Then, even if you’re not asked, let alone if you
are, you should go for seven days, thinking, ‘I’ll look for food for the
sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for
medicine,’ ‘I’ll enquire about her sickness,’ or ‘I’ll nurse
her.’ But you should return within seven days. It may be that a trainee nun
who is discontent with the spiritual life, who is anxious, who has wrong view,
or who has failed in the training sends a message to the monks: ‘Please
come, venerables, I’ve failed in the training.’ Then, even if you’re not
asked, let alone if you are, you should go for seven days, thinking, ‘I’ll
make an effort to get her to undertake the training.’ But you should return
within seven days. It may be that a trainee nun who desires the full
ordination sends a message to the monks: ‘Please come, venerables, I desire
the full ordination.’ Then, even if you’re not asked, let alone if you
are, you should go for seven days, thinking, ‘I’ll make an effort to get
her the full ordination,’ ‘I’ll do the proclamation,’ or ‘I’ll
complete the quorum.’ But you should return within seven days. It may be
that a sick novice monk sends a message to the monks: ‘Please come,
venerables, I’m sick.’ Then, even if you’re not asked, let alone if you
are, you should go for seven days, thinking, ‘I’ll look for food for the
sick,’ ‘I’ll look for food for the nurses,’ ‘I’ll look for
medicine,’ ‘I’ll enquire about his sickness,’ or ‘I’ll nurse
him.’ But you should return within seven days. It may be that a novice monk
who is discontent with the spiritual life, who is anxious, who has wrong view,
or who wants to ask about his age sends a message to the monks: ‘Please
come, venerables, I want to ask about my age.’ Then, even if you’re not
asked, let alone if you are, you should go for seven days, thinking, ‘I’ll
ask him,’ or ‘I’ll inform him.’ But you should return within seven
days. It may be that a novice monk who desires the full ordination sends a
message to the monks: ‘Please come, venerables, I desire the full
ordination.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll make an effort to get him the
full ordination,’ ‘I’ll do the proclamation,’ or ‘I’ll complete
the quorum.’ But you should return within seven days. It may be that a sick
novice nun sends a message to the monks: ‘Please come, venerables, I’m
sick.’ Then, even if you’re not asked, let alone if you are, you should go
for seven days, thinking, ‘I’ll look for food for the sick,’ ‘I’ll
look for food for the nurses,’ ‘I’ll look for medicine,’ ‘I’ll
enquire about her sickness,’ or ‘I’ll nurse her.’ But you should
return within seven days. It may be that a novice nun who is discontent with
the spiritual life, who is anxious, who has wrong view, or who wants to ask
about her age sends a message to the monks: ‘Please come, venerables, I want
to ask about my age.’ Then, even if you’re not asked, let alone if you
are, you should go for seven days, thinking, ‘I’ll ask her,’ or
‘I’ll inform her.’ But you should return within seven days. It may be
that a novice nun who desires to undertake the training of a trainee nun sends
a message to the monks: ‘Please come, venerables, I desire to undertake the
training.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll make an effort for her to
undertake the training of a trainee nun.’ But you should return within seven
days.”
5. The allowance to go to any of seven kinds of persons even if not asked On
one occasion the mother of a certain monk was sick. She sent a message to her
son: “Please come, I’m sick.” That monk thought, “The Buddha has laid
down a rule that one should go for seven days to any of seven kinds of
persons, but only when asked, and that one should go for seven days to any of
five kinds of persons even if not asked, let alone if one is. My mother is
sick, but she’s not a lay follower. So what should I do?” They told the
Buddha. “Even if you’re not asked, let alone if you are, I allow you to go
for seven days to any of seven kinds of persons—a monk, a nun, a trainee
nun, a novice monk, a novice nun, your mother, your father. But you should
return within seven days. It may be that a monk’s mother is sick and sends a
message to her son: ‘Please come, I’m sick.’ Then, even if you’re not
asked, let alone if you are, you should go for seven days, thinking, ‘I’ll
look for food for the sick,’ ‘I’ll look for food for the nurses,’
‘I’ll look for medicine,’ ‘I’ll enquire about her sickness,’ or
‘I’ll nurse her.’ But you should return within seven days. It may be
that a monk’s father is sick and sends a message to his son: ‘Please come,
I’m sick.’ Then, even if you’re not asked, let alone if you are, you
should go for seven days, thinking, ‘I’ll look for food for the sick,’
‘I’ll look for food for the nurses,’ ‘I’ll look for medicine,’
‘I’ll enquire about his sickness,’ or ‘I’ll nurse him.’ But you
should return within seven days.” 6. The allowance to go only when asked
“It may be that a monk’s brother is sick and sends a message to his
brother: ‘Please come, I’m sick.’ You should go for seven days, but only
if you’re asked. And you should return within seven days. It may be that a
monk’s sister is sick and sends a message to her brother: ‘Please come,
I’m sick.’ You should go for seven days, but only if you’re asked. And
you should return within seven days. It may be that a monk’s relative is
sick and sends him a message: ‘Please come, venerable, I’m sick.’ You
should go for seven days, but only if you’re asked. And you should return
within seven days. It may be that one who is staying with the monks is sick
and sends them a message: ‘Please come, venerables, I’m sick.’ You
should go for seven days, but only if you’re asked. And you should return
within seven days.”
At one time one of the Sangha’s dwellings was falling apart. At that time
the timber belonging to a certain lay follower had been cut up in the
wilderness. He sent a message to the monks: “Venerables, if you retrieve
that timber, I’ll give it to you.” They told the Buddha. “I allow you to
go on business for the Sangha. But you should return within seven days.” The
section for recitation on the rainy-season residence is finished.
7. The section on no offense for breaking the rains residence when there are
dangers At one time in a certain monastery in the Kosalan country, monks who
had entered the rains residence were harassed by predatory animals that
attacked and grabbed hold of them. They told the Buddha. “It may happen that
monks who have entered the rains residence are harassed by predatory animals
that attack and grab hold of them. When there’s such a danger, you should
leave. There’s no offense for breaking the rains residence. It may happen
that monks who have entered the rains residence are harassed by creeping
animals that attack and bite them. When there’s such a danger, you should
leave. There’s no offense for breaking the rains residence. It may happen
that monks who have entered the rains residence are harassed by criminals who
steal from them and beat them up. When there’s such a danger, you should
leave. There’s no offense for breaking the rains residence. It may happen
that monks who have entered the rains residence are harassed by demons who
take possession of them and kill them. When there’s such a danger, you
should leave. There’s no offense for breaking the rains residence. It may
happen that the village where monks have entered the rains residence burns
down. As a consequence, they have trouble getting almsfood. When there’s
such an obstacle, you should leave. There’s no offense for breaking the
rains residence. It may happen that the dwellings where monks have entered the
rains residence burn down. As a consequence, they have trouble getting
dwellings. When there’s such an obstacle, you should leave. There’s no
offense for breaking the rains residence. It may happen that the village where
the monks have entered the rains residence is swept away by flooding. As a
consequence, they have trouble getting almsfood. When there’s such an
obstacle, you should leave. There’s no offense for breaking the rains
residence. It may happen that the dwellings where the monks have entered the
rains residence are swept away by flooding. As a consequence, they have
trouble getting dwellings. When there’s such an obstacle, you should leave.
There’s no offense for breaking the rains residence.”
At one time in a certain monastery, the village where the monks had entered
the rains residence relocated because of criminals. “I allow you to move to
where the village is.” The village was divided in two. “I allow you to
move to where the majority is.” The majority had no faith and confidence.
“I allow you to move to where those who have faith and confidence are.”
At one time in a certain monastery in the Kosalan country, the monks who had
entered the rains residence did not get enough food, whether coarse or fine.
“It may happen that monks who have entered the rains residence don’t get
enough food, whether coarse or fine. When there’s such an obstacle, you
should leave. There’s no offense for breaking the rains residence. It may
happen that monks who have entered the rains residence get enough food,
whether coarse or fine, but the food isn’t suitable for them. When there’s
such an obstacle, you should leave. There’s no offense for breaking the
rains residence. It may happen that monks who have entered the rains residence
get enough suitable food, whether coarse or fine, but they don’t get
suitable medicines. When there’s such an obstacle, you should leave.
There’s no offense for breaking the rains residence. It may happen that
monks who have entered the rains residence get enough suitable food, whether
coarse or fine, as well as suitable medicines, but they don’t get a suitable
attendant. When there’s such an obstacle, you should leave. There’s no
offense for breaking the rains residence. It may happen that a monk who has
entered the rains residence is invited by a woman: ‘Come, venerable, I’ll
give you money’, ‘I’ll give you gold’, ‘I’ll give you a field’,
‘I’ll give you land’, ‘I’ll give you an ox’, ‘I’ll give you a
cow’, ‘I’ll give you a slave’, ‘I’ll give you my daughter as
wife’, ‘I’ll be your wife’, ‘I’ll bring you another wife.’ If
that monk thinks, ‘The Buddha has said that the mind is volatile. This could
be an obstacle to my monastic life,’ he should leave. There’s no offense
for breaking the rains residence. It may happen that a monk who has entered
the rains residence is invited by a sex worker, by a single woman, by a paṇḍaka, by relatives, by kings, by
criminals, or by scoundrels: ‘Come, venerable, we’ll give you money’,
‘We’ll give you gold’, ‘We’ll give you a field’, ‘We’ll give
you land’, ‘We’ll give you an ox’, ‘We’ll give you a cow’,
‘We’ll give you a slave’, ‘We’ll give you our daughter as wife’,
‘We’ll bring you another wife.’ If that monk thinks, ‘The Buddha has
said that the mind is volatile. This could be an obstacle to my monastic
life,’ he should leave. There’s no offense for breaking the rains
residence. It may happen that a monk who has entered the rains residence sees
an ownerless treasure. If he thinks, ‘The Buddha has said that the mind is
volatile. This could be an obstacle to my monastic life,’ he should leave.
There’s no offense for breaking the rains residence.” 8. The section on no
offense for breaking the rains residence when there is schism in the Sangha
Monks pursuing schism “It may happen that a monk who has entered the rains
residence sees a number of monks who are pursuing schism in the Sangha. If he
thinks, ‘The Buddha has said that schism in the Sangha is a serious matter.
I don’t want the Sangha to be divided in my presence,’ he should leave.
There’s no offense for breaking the rains residence. It may happen that a
monk who has entered the rains residence hears that a number of monks in
such-and-such a monastery are pursuing schism in the Sangha. If he thinks,
‘The Buddha has said that schism in the Sangha is a serious matter. I
don’t want the Sangha to be divided in my presence,’ he should leave.
There’s no offense for breaking the rains residence. It may happen that a
monk who has entered the rains residence hears that a number of monks in
such-and-such a monastery are pursuing schism in the Sangha. If he thinks,
‘Those monks are my friends. I must tell them that the Buddha has said that
schism in the Sangha is a serious matter, and I must ask them not to consent
to it. They will act on what I say. They will listen and pay careful
attention,’ then he should leave. There’s no offense for breaking the
rains residence. It may happen that a monk who has entered the rains residence
hears that a number of monks in such-and-such a monastery are pursuing schism
in the Sangha. If he thinks, ‘Those monks are not my friends, but we have
friends in common. If I speak to my friends, they will tell those monks that
the Buddha has said that schism in the Sangha is a serious matter, and they
will ask them not to consent to it. Those monks will act on what my friends
say. They will listen and pay careful attention,’ then he should leave.
There’s no offense for breaking the rains residence. It may happen that a
monk who has entered the rains residence hears that a number of monks in
such-and-such a monastery have caused a schism in the Sangha. If he thinks,
‘Those monks are my friends. I must tell them that the Buddha has said that
schism in the Sangha is a serious matter, and I must ask them not to consent
to it. They will act on what I say. They will listen and pay careful
attention,’ then he should leave. There’s no offense for breaking the
rains residence. It may happen that a monk who has entered the rains residence
hears that a number of monks in such-and-such a monastery have caused a schism
in the Sangha. If he thinks, ‘Those monks are not my friends, but we have
friends in common. If I speak to my friends, they will tell those monks that
the Buddha has said that schism in the Sangha is a serious matter, and they
will ask them not to consent to it. Those monks will act on what my friends
say. They will listen and pay careful attention,’ then he should leave.
There’s no offense for breaking the rains residence.” Nuns pursuing schism
“It may happen that a monk who has entered the rains residence hears that a
number of nuns in such-and-such a monastery are pursuing schism in the Sangha.
If he thinks, ‘Those nuns are my friends. I must tell them that the Buddha
has said that schism in the Sangha is a serious matter, and I must ask them
not to consent to it. They will act on what I say. They will listen and pay
careful attention,’ then he should leave. There’s no offense for breaking
the rains residence. It may happen that a monk who has entered the rains
residence hears that a number of nuns in such-and-such a monastery are
pursuing schism in the Sangha. If he thinks, ‘Those nuns are not my friends,
but we have friends in common. If I speak to my friends, they will tell those
nuns what the Buddha has said about schism in the Sangha being a serious
matter, and they will ask them not to consent to it. Those nuns will act on
what my friends say. They will listen and pay careful attention,’ then he
should leave. There’s no offense for breaking the rains residence. It may
happen that a monk who has entered the rains residence hears that a number of
nuns in such-and-such a monastery have caused a schism in the Sangha. If he
thinks, ‘Those nuns are my friends. I must tell them that the Buddha has
said that schism in the Sangha is a serious matter, and I must ask them not to
consent to it. They will act on what I say. They will listen and pay careful
attention,’ then he should leave. There’s no offense for breaking the
rains residence. It may happen that a monk who has entered the rains residence
hears that a number of nuns in such-and-such a monastery have caused a schism
in the Sangha. If he thinks, ‘Those nuns are not my friends, but we have
friends in common. If I speak to my friends, they will tell those nuns what
the Buddha has said about schism in the Sangha being a serious matter, and
they will ask them not to consent to it. Those nuns will act on what my
friends say. They will listen and pay careful attention,’ then he should
leave. There’s no offense for breaking the rains residence.”
9. Entering the rains residence in a cowherd’s dwelling, etc. On one
occasion a certain monk wanted to enter the rains residence in a cowherd’s
dwelling. They told the Buddha. “I allow you to enter the rains residence in
a cowherd’s dwelling.” The cowherd’s dwelling was moved. “I allow you
to go where the cowherd’s dwelling is.” On one occasion, as the entry to
the rains residence was getting close, a certain monk wanted to travel by
caravan. “I allow you to enter the rains residence in a caravan.” On one
occasion, as the entry to the rains residence was getting close, a certain
monk wanted to travel by boat. “I allow you to enter the rains residence on
a boat.” 10. Places where the rains residence should not be entered At one
time monks entered the rains residence in the hollow of a tree. People
complained and criticized them, “They’re just like goblins.” “You
shouldn’t enter the rains residence in the hollow of a tree. If you do, you
commit an offense of wrong conduct.” At one time monks entered the rains
residence in the fork of a tree. People complained and criticized them,
“They’re just like deer hunters.” “You shouldn’t enter the rains
residence in the fork of a tree. If you do, you commit an offense of wrong
conduct.” At one time monks entered the rains residence out in the open.
When it was raining, they ran for cover under trees and eaves. “You
shouldn’t enter the rains residence out in the open. If you do, you commit
an offense of wrong conduct.” At one time monks entered the rains residence
without a dwelling. They suffered in the cold and the heat. “You shouldn’t
enter the rains residence without a dwelling. If you do, you commit an offense
of wrong conduct.” At one time monks entered the rains residence in a
charnel house. People complained and criticized them, “They’re just like
undertakers.” “You shouldn’t enter the rains residence in a charnel
house. If you do, you commit an offense of wrong conduct.” At one time monks
entered the rains residence under a sunshade. People complained and criticized
them, “They’re just like cowherds.” “You shouldn’t enter the rains
residence under a sunshade. If you do, you commit an offense of wrong
conduct.” At one time monks entered the rains residence in a large
earthenware pot. People complained and criticized them, “They’re just like
the monastics of other religions.” “You shouldn’t enter the rains
residence in a large earthenware pot. If you do, you commit an offense of
wrong conduct.”
11. Illegitimate agreements At one time the Sangha at Sāvatthī had made an
agreement that they would not give the going forth during the rains residence.
Then, one of Visākhā’s grandsons went to the monks and asked for the going
forth. The monks told him about their agreement, adding, “Please wait while
the monks observe the rains residence. Once we’ve completed the rains
residence, we’ll give you the going forth.” When they had completed the
rains residence, the monks told Visākhā’s grandson that they would give
him the going forth. He replied, “If I had been given the going forth,
venerables, I would have enjoyed it. But now I won’t do it.” Visākhā
complained and criticized those monks, “How could the venerables make an
agreement that they wouldn’t give the going forth during the rains
residence? Is there a time when the Teaching shouldn’t be practiced?” The
monks heard Visākhā’s complaints and told the Buddha. “You shouldn’t
make an agreement that you won’t give the going forth during the rains
residence. If you do, you commit an offense of wrong conduct.”
12. An offense of wrong conduct for agreeing On one occasion Venerable
Upananda the Sakyan had agreed to spend the first rains residence at the
invitation of King Pasenadi of Kosala. As he was going to the monastery
provided by the king, he saw two monasteries with much robe-cloth. He thought,
“Why don’t I spend the rains residence in these two monasteries? That way
I’ll get much robe-cloth.” And he spent the rains residence in those two
monasteries. King Pasenadi complained and criticized him, “How could
Upananda agree to spend the rains residence in my monastery, but then break
his word? Hasn’t the Buddha in many ways criticized lying and praised
truthfulness?” The monks heard the king’s complaints, and the monks of few
desires complained and criticized Upananda, “How could Upananda act like
this?” And they told the Buddha. Soon afterwards the Buddha had the Sangha
gathered and questioned Upananda: “Is it true that you acted like this?”
“It’s true, sir.” The Buddha rebuked him … “Foolish man, how could
you agree to spend the rains residence at the invitation of King Pasenadi, but
then break your word? Haven’t I criticized lying in many ways and praised
truthfulness? This will affect people’s confidence …” After rebuking him
… he gave a teaching and addressed the monks: “It may happen that a monk
agrees to spend the first rains residence in a particular monastery. While on
his way to that monastery, he sees two monasteries with much robe-cloth. He
thinks, ‘Why don’t I spend the rains residence in these two monasteries?
That way I’ll get much robe-cloth.’ And he does spend the rains residence
in those two monasteries. The first rains residence doesn’t count for that
monk. And there’s an offense of wrong conduct for agreeing.” The first
rains residence: observance-day outside monastery “It may happen that a monk
agrees to spend the first rains residence in a particular monastery. While on
his way to that monastery, he does the observance-day ceremony outside. On the
following day, he enters and prepares the dwelling, sets out water for
drinking and water for washing, and sweeps the yard. He then leaves on that
very day, despite not having any business. The first rains residence doesn’t
count for that monk. And there’s an offense of wrong conduct for agreeing.
It may happen that a monk agrees to spend the first rains residence in a
particular monastery. While on his way to that monastery, he does the
observance-day ceremony outside. On the following day, he enters and prepares
the dwelling, sets out water for drinking and water for washing, and sweeps
the yard. He then leaves on that very day because of business. The first rains
residence doesn’t count for that monk. And there’s an offense of wrong
conduct for agreeing. It may happen that a monk agrees to spend the first
rains residence in a particular monastery. While on his way to that monastery,
he does the observance-day ceremony outside. On the following day, he enters
and prepares the dwelling, sets out water for drinking and water for washing,
and sweeps the yard. After staying there for two or three days, he leaves,
despite not having any business. The first rains residence doesn’t count for
that monk. And there’s an offense of wrong conduct for agreeing. It may
happen that a monk agrees to spend the first rains residence in a particular
monastery. While on his way to that monastery, he does the observance-day
ceremony outside. On the following day, he enters and prepares the dwelling,
sets out water for drinking and water for washing, and sweeps the yard. After
staying there for two or three days, he leaves because of business. The first
rains residence doesn’t count for that monk. And there’s an offense of
wrong conduct for agreeing. It may happen that a monk agrees to spend the
first rains residence in a particular monastery. While on his way to that
monastery, he does the observance-day ceremony outside. On the following day,
he enters and prepares the dwelling, sets out water for drinking and water for
washing, and sweeps the yard. After staying there for two or three days, he
leaves on seven-day business. But he stays away for more than seven days. The
first rains residence doesn’t count for that monk. And there’s an offense
of wrong conduct for agreeing. It may happen that a monk agrees to spend the
first rains residence in a particular monastery. While on his way to that
monastery, he does the observance-day ceremony outside. On the following day,
he enters and prepares the dwelling, sets out water for drinking and water for
washing, and sweeps the yard. After staying there for two or three days, he
leaves on seven-day business. And he returns within seven days. The first
rains residence does count for that monk. And there’s no offense for
agreeing. It may happen that a monk agrees to spend the first rains residence
in a particular monastery. While on his way to that monastery, he does the
observance-day ceremony outside. On the following day, he enters and prepares
the dwelling, sets out water for drinking and water for washing, and sweeps
the yard. Seven days before the invitation ceremony, he leaves because of
business. Whether he returns to that monastery or not, the first rains
residence does count for that monk. And there’s no offense for agreeing.”
The first rains residence: observance-day within monastery “It may happen
that a monk agrees to spend the first rains residence in a particular
monastery. When he’s arrived at that monastery, he does the observance-day
ceremony. On the following day, he enters and prepares the dwelling, sets out
water for drinking and water for washing, and sweeps the yard. He then leaves
on that very day, despite not having any business. The first rains residence
doesn’t count for that monk. And there’s an offense of wrong conduct for
agreeing. It may happen that a monk agrees to spend the first rains residence
in a particular monastery. When he’s arrived at that monastery, he does the
observance-day ceremony. On the following day, he enters and prepares the
dwelling, sets out water for drinking and water for washing, and sweeps the
yard. He then leaves on that very day because of business. … After staying
there for two or three days, he leaves, despite not having any business. …
After staying there for two or three days, he leaves because of business. …
After staying there for two or three days, he leaves on seven-day business.
But he stays away for more than seven days. The first rains residence
doesn’t count for that monk. And there’s an offense of wrong conduct for
agreeing. … After staying there for two or three days, he leaves on
seven-day business. And he returns within seven days. The first rains
residence does count for that monk. And there’s no offense for agreeing. …
Seven days before the invitation ceremony, he leaves on seven-day business.
Whether he returns to that monastery or not, the first rains residence does
count for that monk. And there’s no offense for agreeing.” The second
rains residence: observance-day outside monastery “It may happen that a monk
agrees to spend the second rains residence in a particular monastery. While on
his way to that monastery, he does the observance-day ceremony outside. On the
following day, he enters and prepares the dwelling, sets out water for
drinking and water for washing, and sweeps the yard. He then leaves on that
very day, despite not having any business. The second rains residence
doesn’t count for that monk. And there’s an offense of wrong conduct for
agreeing. It may happen that a monk agrees to spend the second rains residence
in a particular monastery. While on his way to that monastery, he does the
observance-day ceremony outside. On the following day, he enters and prepares
the dwelling, sets out water for drinking and water for washing, and sweeps
the yard. He then leaves on that very day because of business. The second
rains residence doesn’t count for that monk. And there’s an offense of
wrong conduct for agreeing. It may happen that a monk agrees to spend the
second rains residence in a particular monastery. While on his way to that
monastery, he does the observance-day ceremony outside. On the following day,
he enters and prepares the dwelling, sets out water for drinking and water for
washing, and sweeps the yard. After staying there for two or three days, he
leaves, despite not having any business. The second rains residence doesn’t
count for that monk. And there’s an offense of wrong conduct for agreeing.
It may happen that a monk agrees to spend the second rains residence in a
particular monastery. While on his way to that monastery, he does the
observance-day ceremony outside. On the following day, he enters and prepares
the dwelling, sets out water for drinking and water for washing, and sweeps
the yard. After staying there for two or three days, he leaves because of
business. The second rains residence doesn’t count for that monk. And
there’s an offense of wrong conduct for agreeing. It may happen that a monk
agrees to spend the second rains residence in a particular monastery. While on
his way to that monastery, he does the observance-day ceremony outside. On the
following day, he enters and prepares the dwelling, sets out water for
drinking and water for washing, and sweeps the yard. After staying there for
two or three days, he leaves on seven-day business. But he stays away for more
than seven days. The second rains residence doesn’t count for that monk. And
there’s an offense of wrong conduct for agreeing. It may happen that a monk
agrees to spend the second rains residence in a particular monastery. While on
his way to that monastery, he does the observance-day ceremony outside. On the
following day, he enters and prepares the dwelling, sets out water for
drinking and water for washing, and sweeps the yard. After staying there for
two or three days, he leaves on seven-day business. And he returns within
seven days. The second rains residence does count for that monk. And there’s
no offense for agreeing. It may happen that a monk agrees to spend the second
rains residence in a particular monastery. While on his way to that monastery,
he does the observance-day ceremony outside. On the following day, he enters
and prepares the dwelling, sets out water for drinking and water for washing,
and sweeps the yard. Seven days before Komudī, the fourth full-moon day of
the rainy season, he leaves because of business. Whether he returns to that
monastery or not, the second rains residence does count for that monk. And
there’s no offense for agreeing.” The second rains residence:
observance-day within monastery “It may happen that a monk agrees to spend
the second rains residence in a particular monastery. When he’s arrived at
that monastery, he does the observance-day ceremony. On the following day, he
enters and prepares the dwelling, sets out water for drinking and water for
washing, and sweeps the yard. He then leaves on that very day, despite not
having any business. The second rains residence doesn’t count for that monk.
And there’s an offense of wrong conduct for agreeing. It may happen that a
monk agrees to spend the second rains residence in a particular monastery.
When he’s arrived at that monastery, he does the observance-day ceremony. On
the following day, he enters and prepares the dwelling, sets out water for
drinking and water for washing, and sweeps the yard. He then leaves on that
very day because of business. … After staying there for two or three days,
he leaves, despite not having any business. … After staying there for two or
three days, he leaves because of business. … After staying there for two or
three days, he leaves on seven-day business. But he stays away for more than
seven days. The second rains residence doesn’t count for that monk. And
there’s an offense of wrong conduct for agreeing. … After staying there
for two or three days, he leaves on seven-day business. And he returns within
seven days. The second rains residence does count for that monk. And there’s
no offense for agreeing. It may happen that a monk agrees to spend the second
rains residence in a particular monastery. When he’s arrived at that
monastery, he does the observance-day ceremony. On the following day, he
enters and prepares the dwelling, sets out water for drinking and water for
washing, and sweeps the yard. Seven days before Komudī, the fourth full-moon
day of the rainy season, he leaves because of business. Whether he returns to
that monastery or not, the second rains residence does count for that monk.
And there’s no offense for agreeing.” The third chapter on entering the
rainy-season residence is finished. This is the summary: “To enter and when,
How many, and during the rains; And they did not want, deliberately, To
postpone, lay follower. Sick, and mother, father, And brother, then a
relative; One staying with the monks, dwelling, And also predatory, creeping
animals. And criminals, and demons, And then burned down twice; Swept away by
flooding, it relocated, And majority, donors. Coarse or fine, suitable, And
medicine, with attendant; Woman, sex worker, and single woman, A paṇḍaka, and by a relative. King, criminals,
scoundrels, treasure, And with eightfold on schism; A cowherd’s dwelling,
and a caravan, and a boat, In a hollow, and in a fork. Rains residence out in
the open, And without a dwelling; Charnel house, and under a sunshade, And
they entered in a large earthenware pot. Agreement, having agreed, And
observance days outside; First, second, Should be understood according to the
same method. He departs without business, And the same with business; And two
or three days, and again, And on seven-day business. And returned within seven
days, Whether he returns or not; Because of the gaps in the summary of topics,
One should attend carefully to the way of the passages of the Canonical
text.” In this chapter there are fifty-two topics. The chapter on entering
the rainy-season residence is finished.
— PLI-TV-KD3 — Bhikkhu Brahmali (CC0-1.0)