Theravadan

From: Pali, Bhikkhu Brahmali

Theravāda Vinayapiṭaka Theravāda Collection on Monastic Law

Cūḷavagga The Small Division

16. Senāsanakkhandhaka The chapter on resting places

The first section for recitation

1.1. Vihārānujānana 1. The allowance for dwellings

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary.

Tena kho pana samayena bhagavatā bhikkhūnaṁ senāsanaṁ apaññattaṁ hoti. At this time the Buddha had not yet allowed dwellings.

Te ca bhikkhū tahaṁ tahaṁ viharanti—As a result, the monks stayed here and there:

araññe, rukkhamūle, pabbate, kandarāyaṁ, giriguhāyaṁ, susāne, vanapatthe, ajjhokāse, palālapuñje. 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.

Te kālasseva tato tato upanikkhamanti—Early in the morning, they would emerge from those places.

araññā rukkhamūlā pabbatā kandarā giriguhā susānā vanapatthā ajjhokāsā palālapuñjā, pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena, samiñjitena pasāritena, okkhittacakkhū, iriyāpathasampannā. 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.

Tena kho pana samayena rājagahako seṭṭhī kālasseva uyyānaṁ agamāsi. One morning a wealthy merchant of Rājagaha was going to a park

Addasā kho rājagahako seṭṭhī te bhikkhū kālasseva tato tato upanikkhamante—when he saw those monks.

Disvānassa cittaṁ pasīdi. Being inspired,

Atha kho rājagahako seṭṭhī yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—he approached them and said,

“sacāhaṁ, bhante, vihāre kārāpeyyaṁ, vaseyyātha me vihāresū”ti? “If I build dwellings, sirs, would you stay in them?”

“Na kho, gahapati, bhagavatā vihārā anuññātā”ti. “The Buddha hasn’t allowed dwellings.”

“Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti. “Well then, please ask the Buddha and let me know his response.”

“Evaṁ, gahapatī”ti “Yes.”

kho te bhikkhū rājagahakassa seṭṭhissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those monks then went to the Buddha, bowed, sat down,

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—and said,

“rājagahako, bhante, seṭṭhī vihāre kārāpetukāmo. “Sir, a wealthy merchant in Rājagaha wants to build dwellings.

Kathaṁ nu kho, bhante, amhehi paṭipajjitabban”ti? What should we do?”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, pañca leṇāni—“I allow five kinds of shelters:

vihāraṁ, aḍḍhayogaṁ, pāsādaṁ, hammiyaṁ, guhan”ti. dwellings, three kinds of stilt houses, and caves.”

Atha kho te bhikkhū yena rājagahako seṭṭhī tenupasaṅkamiṁsu, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavocuṁ—The monks went to that merchant and said,

“anuññātā kho, gahapati, bhagavatā vihārā; “The Buddha has allowed dwellings.

yassadāni kālaṁ maññasī”ti. Please do as you think appropriate.”

Atha kho rājagahako seṭṭhī ekāheneva saṭṭhivihāre patiṭṭhāpesi. Then, on a single day, that merchant built sixty dwellings.

Atha kho rājagahako seṭṭhī te saṭṭhivihāre pariyosāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. When the dwellings were finished, he went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho rājagahako seṭṭhī bhagavantaṁ etadavoca—and said,

“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”

Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by remaining silent.

Atha kho rājagahako seṭṭhī bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 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.

Atha kho rājagahako seṭṭhī tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—The next morning he had various kinds of fine foods prepared and then had the Buddha informed

“kālo, bhante, niṭṭhitaṁ bhattan”ti. that the meal was ready.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. 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.

Atha kho rājagahako seṭṭhī buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. 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

Ekamantaṁ nisinno kho rājagahako seṭṭhī bhagavantaṁ etadavoca—and said,

“ete me, bhante, saṭṭhivihārā puññatthikena saggatthikena kārāpitā. “Sir, I’ve had these sixty dwellings built in order to make merit and for the purpose of going to heaven.

Kathāhaṁ, bhante, tesu vihāresu paṭipajjāmī”ti? What should I do now?”

“Tena hi tvaṁ, gahapati, te saṭṭhivihāre āgatānāgatassa cātuddisassa saṅghassa patiṭṭhāpehī”ti. “Well then, give those sixty dwellings to the Sangha as a whole, both present and future.”

“Evaṁ, bhante”ti kho rājagahako seṭṭhī bhagavato paṭissutvā te saṭṭhivihāre āgatānāgatassa cātuddisassa saṅghassa patiṭṭhāpesi. Saying, “Yes, sir,” he did just that.

Atha kho bhagavā rājagahakaṁ seṭṭhiṁ imāhi gāthāhi anumodi—The Buddha then expressed his appreciation to the merchant with these verses:

“Sītaṁ uṇhaṁ paṭihanti, “Cold and heat are kept away,

tato vāḷamigāni ca; And so are predatory beasts,

Sarīsape ca makase, And creeping animals and mosquitoes,

sisire cāpi vuṭṭhiyo. And also chill and rain.

Tato vātātapo ghoro, They keep away the wind and burning sun,

sañjāto paṭihaññati; When those awful things arise.

Leṇatthañca sukhatthañca, Their purpose is to shelter and for happiness,

jhāyituñca vipassituṁ. To attain absorption and to see clearly.

Vihāradānaṁ saṅghassa, Giving dwellings to the Sangha

Aggaṁ buddhena vaṇṇitaṁ; Is praised as the best by the Buddha.

Tasmā hi paṇḍito poso, Therefore the wise man,

Sampassaṁ atthamattano. Seeing what’s beneficial for himself,

Vihāre kāraye ramme, Should build delightful dwellings

vāsayettha bahussute; And have the learned stay there.

Tesaṁ annañca pānañca, Food, drink, robes, and dwellings—

vatthasenāsanāni ca. With an inspired mind,

Dadeyya ujubhūtesu, He should give to them,

Vippasannena cetasā; The upright ones.

Te tassa dhammaṁ desenti, They will give him the Teaching

Sabbadukkhāpanūdanaṁ; For removing all suffering;

Yaṁ so dhammaṁ idhaññāya, And understanding this Teaching in this life,

Parinibbāti anāsavo”ti. He attains extinguishment, free of corruptions.”

Atha kho bhagavā rājagahakaṁ seṭṭhiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. The Buddha then got up from his seat and left.

Assosuṁ kho manussā—Hearing that the Buddha had allowed dwellings,

“bhagavatā kira vihārā anuññātā”ti sakkaccaṁ vihāre kārāpenti. people had dwellings built with care.

Te vihārā akavāṭakā honti; But because the dwellings did not have doors,

ahīpi vicchikāpi satapadiyopi pavisanti. snakes, scorpions, and centipedes came inside.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, kavāṭan”ti. “I allow doors.”

Bhittichiddaṁ karitvā valliyāpi rajjuyāpi kavāṭaṁ bandhanti. They made a hole in the wall and bound the doors with creepers and ropes.

Undūrehipi upacikāhipi khajjanti. Rats and termites ate the creepers and ropes,

Khayitabandhanāni kavāṭāni patanti. and the doors fell off.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakan”ti. “I allow door frames, and lower and upper hinges.”

Kavāṭā na phusīyanti. The doors did not fit the door frames.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āviñchanacchiddaṁ āviñchanarajjun”ti. “I allow a hole in the door and a rope for pulling.”

Kavāṭā na thakiyanti. The doors did not stay closed.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikan”ti. “I allow door jambs, bolt sockets, bolts, and latches.”

Tena kho pana samayena bhikkhū na sakkonti kavāṭaṁ apāpurituṁ. The monks were unable to open the doors.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, tāḷacchiddaṁ. “I allow a keyhole

Tīṇi tāḷāni—and three kinds of keys:

lohatāḷaṁ, kaṭṭhatāḷaṁ, visāṇatāḷan”ti. metal keys, wooden keys, and keys made of horn.”

Yehi te ugghāṭetvā pavisanti, vihārā aguttā honti. They lifted the latches with the keys and entered, but the dwellings were unprotected.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, yantakaṁ sūcikan”ti. “I allow bolts.”

Tena kho pana samayena vihārā tiṇacchadanā honti; At that time the dwellings had roofs of straw.

sītakāle sītā, uṇhakāle uṇhā. When the weather was cold, they were cold, and when the weather was hot, they were hot.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun”ti. “I allow you to firm up the structure and then to plaster it inside and outside.”

Tena kho pana samayena vihārā avātapānakā honti acakkhussā duggandhā. At that time the dwellings did not have windows. It was hard to see and the dwellings were smelly.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, tīṇi vātapānāni—“I allow three kinds of windows:

vedikāvātapānaṁ, jālavātapānaṁ, salākavātapānan”ti. railing windows, lattice windows, and windows with bars.”

Vātapānantarikāya kāḷakāpi vagguliyopi pavisanti. Squirrels and bats entered the dwellings through the gaps in the windows.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, vātapānacakkalikan”ti. “I allow cloth covers.”

Cakkalikantarikāyapi kāḷakāpi vagguliyopi pavisanti. The squirrels and bats entered in the gaps around the cloth cover.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, vātapānakavāṭakaṁ vātapānabhisikan”ti. “I allow shutters.”

Tena kho pana samayena bhikkhū chamāyaṁ sayanti. At that time the monks lay down on the ground.

Gattānipi cīvarānipi paṁsukitāni honti. They got dirty, as did their robes.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, tiṇasanthārakan”ti. “I allow a spread of grass.”

Tiṇasanthārako undūrehipi upacikāhipi khajjati. The grass was eaten by rats and termites.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, miḍḍhin”ti. “I allow benches.”

Miḍḍhiyā gattāni dukkhā honti. The benches were painful to lie on.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, bidalamañcakan”ti. “I allow wicker beds.”

1.2. Mañcapīṭhādianujānana 2. The allowance for beds and benches

Tena kho pana samayena saṅghassa sosāniko masārako mañco uppanno hoti. Soon afterwards the Sangha was offered various kinds of beds with legs and frames from a charnel ground.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, masārakaṁ mañcan”ti. “I allow the various kinds of beds with legs and frames.”

Masārakaṁ pīṭhaṁ uppannaṁ hoti. The Sangha was offered various kinds of benches with legs and frames.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, masārakaṁ pīṭhan”ti. “I allow the various kinds of benches with legs and frames.”

Tena kho pana samayena saṅghassa sosāniko bundikābaddho mañco uppanno hoti.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, bundikābaddhaṁ mañcan”ti.

Bundikābaddhaṁ pīṭhaṁ uppannaṁ hoti.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, bundikābaddhaṁ pīṭhan”ti.

Tena kho pana samayena saṅghassa sosāniko kuḷīrapādako mañco uppanno hoti. The Sangha was offered a bed with crooked legs from a charnel ground.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, kuḷīrapādakaṁ mañcan”ti. “I allow beds with crooked legs.”

Kuḷīrapādakaṁ pīṭhaṁ uppannaṁ hoti. The Sangha was offered a bench with crooked legs.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, kuḷīrapādakaṁ pīṭhan”ti. “I allow benches with crooked legs.”

Tena kho pana samayena saṅghassa sosāniko āhaccapādako mañco uppanno hoti. The Sangha was offered a bed with detachable legs from a charnel ground.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āhaccapādakaṁ mañcan”ti. “I allow beds with detachable legs.”

Āhaccapādakaṁ pīṭhaṁ uppannaṁ hoti. The Sangha was offered a bench with detachable legs.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āhaccapādakaṁ pīṭhan”ti. “I allow benches with detachable legs.”

Tena kho pana samayena saṅghassa āsandiko uppanno hoti. The Sangha was offered a square bench.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āsandikan”ti. “I allow square benches.”

Uccako āsandiko uppanno hoti. The Sangha was offered a tall square bench.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, uccakampi āsandikan”ti. “I also allow tall square benches.”

Sattaṅgo uppanno hoti. The Sangha was offered a sofa.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, sattaṅgan”ti. “I allow sofas.”

Uccako sattaṅgo uppanno hoti. The Sangha was offered a high sofa.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, uccakampi sattaṅgan”ti. “I also allow high sofas.”

Bhaddapīṭhaṁ uppannaṁ hoti. The Sangha was offered a cane bench.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, bhaddapīṭhan”ti. “I allow cane benches.”

Pīṭhikā uppannā hoti. The Sangha was offered a small bench bound with pieces of cloth.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pīṭhikan”ti. “I allow small benches bound with pieces of cloth.”

Eḷakapādakaṁ pīṭhaṁ uppannaṁ hoti. The Sangha was offered a bench with ram-like legs.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, eḷakapādakaṁ pīṭhan”ti. “I allow benches with ram-like legs.”

Āmalakavaṭṭikaṁ pīṭhaṁ uppannaṁ hoti. The Sangha was offered a bench with many legs.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āmalakavaṭṭikaṁ pīṭhan”ti. “I allow benches with many legs.”

Phalakaṁ uppannaṁ hoti. The Sangha was offered a plank as a bench.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, phalakan”ti. “I allow plank benches.”

Kocchaṁ uppannaṁ hoti. The Sangha was offered a stool.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, kocchan”ti. “I allow stools.”

Palālapīṭhaṁ uppannaṁ hoti. The Sangha was offered a bench made of straw.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, palālapīṭhan”ti. “I allow benches made of straw.”

Tena kho pana samayena chabbaggiyā bhikkhū ucce mañce sayanti. At that time the monks from the group of six slept on high beds.

Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them,

“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Na, bhikkhave, ucce mañce sayitabbaṁ. “You shouldn’t sleep on high beds.

Yo sayeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu nīce mañce sayanto ahinā daṭṭho hoti. Soon afterwards a monk was bitten by a snake while sleeping on a low bed.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, mañcapaṭipādakan”ti. “I allow bed supports.”

Tena kho pana samayena chabbaggiyā bhikkhū ucce mañcapaṭipādake dhārenti, saha mañcapaṭipādakehi pavedhenti. The monks from the group of six used high bed supports and then made the beds shake.

Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them,

“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, uccā mañcapaṭipādakā dhāretabbā. “You shouldn’t use high bed supports.

Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṁ mañcapaṭipādakan”ti. I allow bed supports that are at the most eight standard fingerbreadths long.”

Tena kho pana samayena saṅghassa suttaṁ uppannaṁ hoti. The Sangha was offered string.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, suttaṁ mañcaṁ veṭhetun”ti. “I allow you to wrap the beds with string.”

Aṅgāni bahusuttaṁ pariyādiyanti. The limbs of the bed took up a lot of string.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, aṅge vijjhitvā aṭṭhapadakaṁ veṭhetun”ti. “I allow you to perforate the limbs and wrap with a cross weaving.”

Coḷakaṁ uppannaṁ hoti. The Sangha was offered a cloth.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, cimilikaṁ kātun”ti. “I allow you to make a mat underlay.”

Tūlikā uppannā hoti. The Sangha was offered a cotton-down quilt.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, vijaṭetvā bibbohanaṁ kātuṁ. “I allow you to remove the cotton down and make pillows.

Tīṇi tūlāni—There are three kinds of cotton down:

rukkhatūlaṁ, latātūlaṁ, poṭakitūlan”ti. cotton down from trees, cotton down from creepers, and cotton down from grass.”

Tena kho pana samayena chabbaggiyā bhikkhū addhakāyikāni bibbohanāni dhārenti. The monks from the group of six used pillows that were half the size of the body.

Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them,

“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, aḍḍhakāyikāni bibbohanāni dhāretabbāni. “You shouldn’t use pillows that are half the size of the body.

Yo dhāreyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, sīsappamāṇaṁ bibbohanaṁ kātun”ti. I allow you to make pillows the size of the head.”

Tena kho pana samayena rājagahe giraggasamajjo hoti. On one occasion in Rājagaha there was a hilltop fair.

Manussā mahāmattānaṁ atthāya bhisiyo paṭiyādenti—People prepared mattresses for the government officials:

uṇṇabhisiṁ, coḷabhisiṁ, vākabhisiṁ, tiṇabhisiṁ, paṇṇabhisiṁ. mattresses stuffed with wool, cloth, bark, grass, or leaves.

Te vītivatte samajje chaviṁ uppāṭetvā haranti. When the fair was over, they removed the covers and took them away.

Addasāsuṁ kho bhikkhū samajjaṭṭhāne bahuṁ uṇṇampi coḷakampi vākampi tiṇampi paṇṇampi chaṭṭitaṁ. The monks saw a large quantity of wool, cloth, bark, grass, and leaves abandoned on the ground.

Disvāna bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, pañca bhisiyo—“I allow five kinds of mattresses:

uṇṇabhisiṁ, coḷabhisiṁ, vākabhisiṁ, tiṇabhisiṁ, paṇṇabhisin”ti. mattresses stuffed with wool, cloth, bark, grass, or leaves.”

Tena kho pana samayena saṅghassa senāsanaparikkhārikaṁ dussaṁ uppannaṁ hoti. The Sangha was offered furniture cloth.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, bhisiṁ onandhitun”ti. “I allow you to cover the mattresses.”

Tena kho pana samayena bhikkhū mañcabhisiṁ pīṭhe santharanti, pīṭhabhisiṁ mañce santharanti. The monks laid a bed mattress on a bench and a bench mattress on a bed.

Bhisiyo paribhijjanti. The mattresses split open.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, onaddhamañcaṁ onaddhapīṭhan”ti. “I allow upholstered beds and upholstered benches.”

Ullokaṁ akaritvā santharanti, heṭṭhato nipatanti …pe… They laid out mattresses without an underlay. They sank down.

“anujānāmi, bhikkhave, ullokaṁ karitvā santharitvā bhisiṁ onandhitun”ti. “I allow you to arrange an underlay, then to lay down a mattress, and then to cover it.”

Chaviṁ uppāṭetvā haranti …pe… The covers were removed and taken away.

“anujānāmi, bhikkhave, phositun”ti. “I allow you to sprinkle them.”

Harantiyeva …pe… They were still taken away.

“anujānāmi, bhikkhave, bhattikamman”ti. “I allow you to make multi-colored lines.”

Harantiyeva …pe… They were still taken away.

“anujānāmi, bhikkhave, hatthabhattikamman”ti. “I allow you to make multi-colored lines by hand.”

Harantiyeva …pe… They were still taken away.

“anujānāmi, bhikkhave, hatthabhattin”ti. “I allow multi-colored lines by hand.”

1.3. Setavaṇṇādianujānana 3. The allowance for the color white, etc.

Tena kho pana samayena titthiyānaṁ seyyāyo setavaṇṇā honti, kāḷavaṇṇakatā bhūmi, gerukaparikammakatā bhitti. At that time the monastics of other religions had white beds, black floors, and red ocher walls.

Bahū manussā seyyāpekkhakā gacchanti. Many people went to see their beds.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, vihāre setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikamman”ti. “I allow the colors white, black, and red ocher in the dwellings.”

Tena kho pana samayena pharusāya bhittiyā setavaṇṇo na nipatati. The white color did not adhere to the rough walls.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, thusapiṇḍaṁ datvā pāṇikāya paṭibāhetvā setavaṇṇaṁ nipātetun”ti. “I allow you to apply balls of husk, smooth with a trowel, and then apply the white color.”

Setavaṇṇo anibandhanīyo hoti …pe… The white color still did not adhere.

“anujānāmi, bhikkhave, saṇhamattikaṁ datvā pāṇikāya paṭibāhetvā setavaṇṇaṁ nipātetun”ti. “I allow you to apply soft clay, smooth with a trowel, and then apply the white color.”

Setavaṇṇo anibandhanīyo hoti …pe… The white color still did not adhere.

“anujānāmi, bhikkhave, ikkāsaṁ piṭṭhamaddan”ti. “I allow sap and flour paste.”

Tena kho pana samayena pharusāya bhittiyā gerukā na nipatati. The red ocher did not adhere to the rough walls.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, thusapiṇḍaṁ datvā pāṇikāya paṭibāhetvā gerukaṁ nipātetun”ti. “I allow you to apply balls of husk, smooth with a trowel, and then apply the red ocher.”

Gerukā anibandhanīyā hoti …pe… The red ocher still did not adhere.

“anujānāmi, bhikkhave, kuṇḍakamattikaṁ datvā pāṇikāya paṭibāhetvā gerukaṁ nipātetun”ti. “I allow you to apply clay mixed with bran, smooth with a trowel, and then apply the red ocher.”

Gerukā anibandhanīyā hoti …pe… The red ocher still did not adhere.

“anujānāmi, bhikkhave, sāsapakuṭṭaṁ sitthatelakan”ti. “I allow mustard powder and beeswax.”

Accussannaṁ hoti …pe… It was too thick.

“anujānāmi, bhikkhave, coḷakena paccuddharitun”ti. “I allow you to wipe it off with a cloth.”

Tena kho pana samayena pharusāya bhūmiyā kāḷavaṇṇo na nipatati. The black color did not adhere to the rough floors.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, thusapiṇḍaṁ datvā pāṇikāya paṭibāhetvā kāḷavaṇṇaṁ nipātetun”ti. “I allow you to apply balls of husk, smooth with a trowel, and then apply the black color.”

Kāḷavaṇṇo anibandhanīyo hoti …pe… The black color still did not adhere.

“anujānāmi, bhikkhave, gaṇḍumattikaṁ datvā pāṇikāya paṭibāhetvā kāḷavaṇṇaṁ nipātetun”ti. “I allow you to apply excreted clay, smooth with a trowel, and then apply the black color.”

Kāḷavaṇṇo anibandhanīyo hoti …pe… The black color still did not adhere.

“anujānāmi, bhikkhave, ikkāsaṁ kasāvan”ti. “I allow sap and bitter substances.”

1.4. Paṭibhānacittapaṭikkhepa 4. The prohibition against pictures

Tena kho pana samayena chabbaggiyā bhikkhū vihāre paṭibhānacittaṁ kārāpenti—At that time the monks from the group of six had pictures

itthirūpakaṁ purisarūpakaṁ. of women and men drawn in a dwelling.

Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—When people walking about the dwellings saw this, they complained and criticized them,

“seyyathāpi gihī kāmabhogino”ti. “They’re just like householders who indulge in worldly pleasures!”

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Na, bhikkhave, paṭibhānacittaṁ kārāpetabbaṁ—“You shouldn’t have pictures drawn

itthirūpakaṁ purisarūpakaṁ. of women and men.

Yo kārāpeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. I allow you to make garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”

1.5. Iṭṭhakācayādianujānana 5. The allowance for foundations of bricks, etc.

Tena kho pana samayena vihārā nīcavatthukā honti, udakena otthariyyanti. At that time the dwellings were built on a low base. They were flooded.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”

Cayo paripatati …pe… The mound collapsed.

“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:

iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”

Ārohantā vihaññanti …pe… It was difficult to get up to the dwelling.

“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:

iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”

Ārohantā paripatanti …pe… People fell down while climbing the stairs.

“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”

Tena kho pana samayena vihārā āḷakamandā honti. At that time the dwellings were accessible to the public.

Bhikkhū hiriyanti nipajjituṁ. The monks were embarrassed to lie down there.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, tirokaraṇin”ti. “I allow curtains.”

Tirokaraṇiṁ ukkhipitvā olokenti …pe… People lifted them up and looked in.

“anujānāmi, bhikkhave, aḍḍhakuṭṭakan”ti. “I allow half walls.”

Aḍḍhakuṭṭakā uparito olokenti …pe… People looked over the half walls.

“anujānāmi, bhikkhave, tayo gabbhe—“I allow three kinds of rooms:

sivikāgabbhaṁ, nāḷikāgabbhaṁ, hammiyagabbhan”ti. rectangular rooms, long rooms, and upper rooms.”

Tena kho pana samayena bhikkhū khuddake vihāre majjhe gabbhaṁ karonti. On one occasion the monks made a room in the middle of a small dwelling.

Upacāro na hoti. There was no access around the room.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, khuddake vihāre ekamantaṁ gabbhaṁ kātuṁ, mahallake majjhe”ti. “In a small dwelling you should make the room on the side, but in a large dwelling in the middle.”

Tena kho pana samayena vihārassa kuṭṭapādo jīrati. At that time the base of the wall of a certain dwelling was deteriorating.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, kulaṅkapādakan”ti. “I allow timber supports.”

Vihārassa kuṭṭo ovassati …pe… It rained through the wall.

“anujānāmi, bhikkhave, parittāṇakiṭikaṁ uddasudhan”ti. “I allow protection screens and plaster.”

Tena kho pana samayena aññatarassa bhikkhuno tiṇacchadanā ahi khandhe patati. On one occasion a snake fell from the grass roof onto the shoulder of a certain monk.

So bhīto vissaramakāsi. Terrified, he screamed.

Bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ—Other monks ran up to him and asked him

“kissa tvaṁ, āvuso, vissaramakāsī”ti? why he was screaming.

Atha kho so bhikkhūnaṁ etamatthaṁ ārocesi. He told them.

Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, vitānan”ti. “I allow canopies.”

Tena kho pana samayena bhikkhū mañcapādepi pīṭhapādepi thavikāyo laggenti. At that time the monks hung their bags from the legs of the beds and benches.

Undūrehipi upacikāhipi khajjanti. Rats and termites ate them.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, bhittikhilaṁ nāgadantakan”ti. “I allow wall pegs.”

Tena kho pana samayena bhikkhū mañcepi pīṭhepi cīvaraṁ nikkhipanti. At that time the monks lay their robes on their beds and benches.

Cīvaraṁ paribhijji. The robes tore.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, vihāre cīvaravaṁsaṁ cīvararajjun”ti. “I allow bamboo robe racks and clotheslines in the dwellings.”

Tena kho pana samayena vihārā anāḷindakā honti appaṭissaraṇā. At that time the dwellings were not protected by porches.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āḷindaṁ paghanaṁ pakuṭṭaṁ osārakan”ti. “I allow porches, screened doorsteps, encircling corridors, and entrance roofs.”

Āḷindā pākaṭā honti. The porches were unenclosed.

Bhikkhū hiriyanti nipajjituṁ …pe… The monks were embarrassed to lie down there.

“anujānāmi, bhikkhave, saṁsaraṇakiṭikaṁ ugghāṭanakiṭikan”ti. “I allow sliding screens and shutters.”

1.6. Upaṭṭhānasālāanujānana 6. The allowance for an assembly hall

Tena kho pana samayena bhikkhū ajjhokāse bhattavissaggaṁ karontā sītenapi uṇhenapi kilamanti. At that time the monks were taking their meals outside. They were troubled by the cold and the heat.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, upaṭṭhānasālan”ti. “I allow assembly halls.”

Upaṭṭhānasālā nīcavatthukā hoti, udakena otthariyyati …pe… The assembly halls were built on a low base. They were flooded.

“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”

Cayo paripatati …pe… The mound collapsed.

“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:

iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”

Ārohantā vihaññanti …pe… It was difficult to get up to the assembly halls.

“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:

iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”

Ārohantā paripatanti …pe… People fell down while climbing the stairs.

“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”

Upaṭṭhānasālāya tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the assembly halls.

“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:

setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. 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.”

Tena kho pana samayena bhikkhū ajjhokāse chamāya cīvaraṁ pattharanti. At that time the monks spread their robes on the ground outside.

Cīvaraṁ paṁsukitaṁ hoti. The robes got dirty.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, ajjhokāse cīvaravaṁsaṁ cīvararajjun”ti. “I allow bamboo robe racks and clotheslines outside.”

Pānīyaṁ otappati …pe… The drinking water became warm.

“anujānāmi, bhikkhave, pānīyasālaṁ pānīyamaṇḍapan”ti. “I allow sheds and roof covers for the drinking water.”

Pānīyasālā nīcavatthukā hoti, udakena otthariyyati …pe… The drinking-water sheds were built on a low base. They were flooded.

“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”

Cayo paripatati …pe… The mound collapsed.

“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:

iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”

Ārohantā vihaññanti …pe… It was difficult to get up to the sheds.

“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:

iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”

Ārohantā paripatanti …pe… People fell down while climbing the stairs.

“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”

Pānīyasālāya tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the drinking-water sheds.

“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:

Pānīyabhājanaṁ na saṁvijjati …pe… There were no vessels for the drinking water.

“anujānāmi, bhikkhave, pānīyasaṅkhaṁ pānīyasarāvakan”ti. “I allow shells and scoops.”

1.7. Pākārādianujānana 7. The allowance for encircling walls, etc.

Tena kho pana samayena vihārā aparikkhittā honti. At that time the dwellings were unenclosed.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—“I allow you to make enclosures with three kinds of encircling walls:

iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. brick walls, stone walls, and wooden walls.”

Koṭṭhako na hoti …pe… There were no gatehouses.

“anujānāmi, bhikkhave, koṭṭhakan”ti. “I allow gatehouses.”

Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe… They built the gatehouses on a low base. They were flooded.

“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”

Koṭṭhakassa kavāṭaṁ na hoti …pe… The gatehouses didn’t have doors.

“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”

Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the gatehouses.

“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:

setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”

Tena kho pana samayena pariveṇaṁ cikkhallaṁ hoti. The yards were muddy.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, marumbaṁ upakiritun”ti. “I allow you to cover them with gravel.”

Na pariyāpuṇanti …pe… They were unable to do it.

“anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. “I allow you to lay paving stones.”

Udakaṁ santiṭṭhati …pe… The water remained.

“anujānāmi, bhikkhave, udakaniddhamanan”ti. “I allow water drains.”

Tena kho pana samayena bhikkhū pariveṇe tahaṁ tahaṁ aggiṭṭhānaṁ karonti. At that time the monks made firepits here and there in the yards.

Pariveṇaṁ uklāpaṁ hoti. The yards got dirty.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, ekamantaṁ aggisālaṁ kātun”ti. “I allow you to build water-boiling sheds out of the way.”

Aggisālā nīcavatthukā hoti, udakena otthariyyati …pe… They built the water-boiling sheds on a low base. They were flooded.

“anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. “I allow you to raise the base.”

Cayo paripatati …pe… The mound collapsed.

“anujānāmi, bhikkhave, cinituṁ tayo caye—“I allow you to construct three kinds of raised foundations:

iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. raised foundations of brick, stone, and wood.”

Ārohantā vihaññanti …pe… It was difficult to get up to the water-boiling sheds.

“anujānāmi, bhikkhave, tayo sopāne—“I allow three kinds of stairs:

iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. stairs of brick, stone, and wood.”

Ārohantā paripatanti …pe… People fell down while climbing the stairs.

“anujānāmi, bhikkhave, ālambanabāhan”ti. “I allow rails.”

Aggisālāya kavāṭaṁ na hoti …pe… The water-boiling sheds didn’t have doors.

Aggisālāya tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the water-boiling sheds.

“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:

1.8. Ārāmaparikkhepaanujānana 8. The allowance to enclose a monastery

Tena kho pana samayena ārāmo aparikkhitto hoti. At that time the monasteries were unenclosed.

Ajakāpi pasukāpi uparope viheṭhenti. Goats and domesticated animals harmed the saplings.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, parikkhipituṁ tayo vāṭe—“I allow you to make three kinds of enclosures:

veḷuvāṭaṁ, kaṇḍakavāṭaṁ, parikkhan”ti. enclosures of bamboo, enclosures of thorny branches, and trenches.”

Koṭṭhako na hoti. There were no gatehouses.

Tatheva ajakāpi pasukāpi uparope viheṭhenti …pe… Goats and domesticated animals harmed the saplings just the same.

“anujānāmi, bhikkhave, koṭṭhakaṁ apesiṁ yamakakavāṭaṁ toraṇaṁ palighan”ti. “I allow gatehouses, gates of wood and thorny branches, double doors, arches, and crossbars.”

Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… Grass and dust fell into the gatehouses.

“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—“I allow you to firm up the structure and then to plaster it inside and outside, including:

Ārāmo cikkhallo hoti …pe… The monasteries were muddy.

“anujānāmi, bhikkhave, marumbaṁ upakiritun”ti. “I allow you to cover them with gravel.”

Na pariyāpuṇanti …pe… They were unable to do it.

“anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. “I allow you to lay paving stones.”

Udakaṁ santiṭṭhati …pe… The water remained.

“anujānāmi, bhikkhave, udakaniddhamanan”ti. “I allow water drains.”

Tena kho pana samayena rājā māgadho seniyo bimbisāro saṅghassa atthāya sudhāmattikālepanaṁ pāsādaṁ kāretukāmo hoti. On one occasion King Seniya Bimbisāra of Magadha wanted to build a stilt house smeared with clay plaster for the Sangha.

Atha kho bhikkhūnaṁ etadahosi—The monks thought,

“kiṁ nu kho bhagavatā chadanaṁ anuññātaṁ, kiṁ ananuññātan”ti. “Which roofing materials has the Buddha allowed and which hasn’t he?”

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pañca chadanāni—“I allow five kinds of roofing materials:

iṭṭhakāchadanaṁ, silāchadanaṁ, sudhāchadanaṁ, tiṇacchadanaṁ, paṇṇacchadanan”ti. tiles, slate, plaster, grass, and leaves.”

Paṭhamabhāṇavāro niṭṭhito. The first section for recitation is finished.

The second section for recitation

2.1. Anāthapiṇḍikavatthu 9. The account of Anāthapiṇḍika

Tena kho pana samayena anāthapiṇḍiko gahapati rājagahakassa seṭṭhissa bhaginipatiko hoti. At that time the householder Anāthapiṇḍika had a brother in law in Rājagaha who was a wealthy merchant.

Atha kho anāthapiṇḍiko gahapati rājagahaṁ agamāsi kenacideva karaṇīyena. On one occasion when Anāthapiṇḍika was in Rājagaha on business,

Tena kho pana samayena rājagahakena seṭṭhinā svātanāya buddhappamukho saṅgho nimantito hoti. that merchant had invited the Sangha headed by the Buddha for the meal on the following day.

Atha kho rājagahako seṭṭhī dāse ca kammakāre ca āṇāpesi—The merchant was telling his slaves and workers

“tena hi, bhaṇe, kālasseva uṭṭhāya yāguyo pacatha, bhattāni pacatha, sūpāni sampādetha, uttaribhaṅgāni sampādethā”ti. to get up early, to cook rice and congee, and to prepare various kinds of curry.

Atha kho anāthapiṇḍikassa gahapatissa etadahosi—Anāthapiṇḍika thought,

“pubbe khvāyaṁ gahapati mayi āgate sabbakiccāni nikkhipitvā mamaññeva saddhiṁ paṭisammodati. “When I’ve arrived here previously, this householder put aside all his business to greet me.

Sodānāyaṁ vikkhittarūpo dāse ca kammakāre ca āṇāpesi—But this time he’s all over the place,

‘tena hi, bhaṇe, kālasseva uṭṭhāya yāguyo pacatha, bhattāni pacatha, sūpāni sampādetha, uttaribhaṅgāni sampādethā’ti. telling his workers what to do.

Kiṁ nu kho imassa gahapatissa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? 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?”

Atha kho rājagahako seṭṭhī dāse ca kammakāre ca āṇāpetvā yena anāthapiṇḍiko gahapati tenupasaṅkami, upasaṅkamitvā anāthapiṇḍikena gahapatinā saddhiṁ paṭisammoditvā ekamantaṁ nisīdi. When the merchant was finished with instructing his workers, he went up to Anāthapiṇḍika, greeted him, and sat down.

Ekamantaṁ nisinnaṁ kho rājagahakaṁ seṭṭhiṁ anāthapiṇḍiko gahapati etadavoca—Anāthapiṇḍika then told him what he had observed

“pubbe kho tvaṁ, gahapati, mayi āgate sabbakiccāni nikkhipitvā mamaññeva saddhiṁ paṭisammodasi.

Sodāni tvaṁ vikkhittarūpo dāse ca kammakāre ca āṇāpesi—

‘tena hi, bhaṇe, kālasseva uṭṭhāya yāguyo pacatha, bhattāni pacatha, sūpāni sampādetha, uttaribhaṅgāni sampādethā’ti.

Kiṁ nu kho te, gahapati, āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? and asked him what was happening.

“Na me, gahapati, āvāho vā bhavissati, nāpi vivāho vā bhavissati, nāpi rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; The merchant replied, “I’m not preparing for a wedding, nor have I invited King Seniya Bimbisāra of Magadha and the army.

api ca me mahāyañño paccupaṭṭhito; I’m preparing for a great sacrifice.

svātanāya buddhappamukho saṅgho nimantito”ti. I’ve invited the Sangha headed by the Buddha for a meal tomorrow.”

“Buddhoti tvaṁ, gahapati, vadesī”ti? “Did you say, ‘Buddha’?” —

“Buddho tyāhaṁ, gahapati, vadāmī”ti. “I did.” —

“Buddhoti tvaṁ, gahapati, vadesī”ti? “Did you say, ‘Buddha’?” —

“Buddho tyāhaṁ, gahapati, vadāmī”ti. “I did.” —

“Buddhoti tvaṁ, gahapati, vadesī”ti? “Did you say, ‘Buddha’?” —

“Buddho tyāhaṁ, gahapati, vadāmī”ti. “I did.”

“Ghosopi kho eso, gahapati, dullabho lokasmiṁ yadidaṁ—“It’s rare in the world

buddho buddhoti. to hear the word ‘Buddha’.

Sakkā nu kho, gahapati, imaṁ kālaṁ taṁ bhagavantaṁ dassanāya upasaṅkamituṁ arahantaṁ sammāsambuddhan”ti? Is it possible right now to go and visit that Buddha, that fully awakened and perfected one?”

“Akālo kho, gahapati, imaṁ kālaṁ taṁ bhagavantaṁ dassanāya upasaṅkamituṁ arahantaṁ sammāsambuddhaṁ. “Now is the wrong time to visit the Buddha.

Svedāni tvaṁ kālena taṁ bhagavantaṁ dassanāya upasaṅkamissasi arahantaṁ sammāsambuddhan”ti. Tomorrow morning is a good time.”

Atha kho anāthapiṇḍiko gahapati—Because he went to bed preoccupied with the Buddha—

svedānāhaṁ kālena taṁ bhagavantaṁ dassanāya upasaṅkamissāmi arahantaṁ sammāsambuddhanti—“Tomorrow morning I will go and visit that Buddha, that fully awakened and perfected one!”—

buddhagatāya satiyā nipajjitvā rattiyā sudaṁ tikkhattuṁ vuṭṭhāsi pabhātaṁ maññamāno. he got up three times during the night thinking it was light.

Atha kho anāthapiṇḍiko gahapati yena sivakadvāraṁ tenupasaṅkami. Anāthapiṇḍika then went to the Sivaka gate,

Amanussā dvāraṁ vivariṁsu. which was opened by spirits.

Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi; Then, as he was leaving town, the light disappeared and darkness descended. Paralyzed with fear and getting goosebumps all over,

tatova puna nivattitukāmo ahosi. he wanted to turn back.

Atha kho sivako yakkho antarahito saddamanussāvesi—But then the invisible spirit Sivaka spoke up:

“Sataṁ hatthī sataṁ assā, “A hundred elephants, a hundred horses,

Sataṁ assatarīrathā; A hundred carriages drawn by mules,

Sataṁ kaññāsahassāni, A hundred thousand girls

Āmukkamaṇikuṇḍalā; Wearing jeweled earrings—

Ekassa padavītihārassa, None is worth a sixteenth part

Kalaṁ nāgghanti soḷasiṁ. Of a single step forward.

Abhikkama gahapati abhikkama gahapati, Go forward, householder, go forward!

Abhikkantaṁ te seyyo no paṭikkantan”ti. Going forward is better for you than going back.”

Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi. The light returned, the darkness disappeared,

Yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso so paṭippassambhi. and his fear subsided.

Dutiyampi kho …pe… A second

tatiyampi kho … and a third time

anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi. the light disappeared and he was paralyzed with fear,

Tatiyampi kho sivako yakkho antarahito saddamanussāvesi—upon which the spirit proclaimed the same verses. And on both occasions the light returned, the darkness disappeared, and his fear subsided.

“Sataṁ hatthī sataṁ assā,

Sataṁ assatarīrathā;

Sataṁ kaññāsahassāni,

Āmukkamaṇikuṇḍalā;

Ekassa padavītihārassa,

Kalaṁ nāgghanti soḷasiṁ.

Abhikkama gahapati abhikkama gahapati,

Abhikkantaṁ te seyyo no paṭikkantan”ti.

Tatiyampi kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.

Atha kho anāthapiṇḍiko gahapati yena sītavanaṁ tenupasaṅkami. Anāthapiṇḍika then went to the Sītavana, the Cool Grove.

Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Just then the Buddha was doing walking meditation outside, having gotten up early in the morning.

Addasā kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. When the Buddha saw Anāthapiṇḍika coming,

Disvāna caṅkamā orohitvā paññatte āsane nisīdi. he stepped down from the walking path, sat down on the prepared seat,

Nisajja kho bhagavā anāthapiṇḍikaṁ gahapatiṁ etadavoca—and said,

“ehi, sudattā”ti. “Come, Sudatta.”

Atha kho anāthapiṇḍiko gahapati—Anāthapiṇḍika thought,

“nāmena maṁ bhagavā ālapatī”ti—“The Buddha is calling me by name!”

haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—and glad and joyful he went up to him, bowed down with his head at the Buddha’s feet, and said,

“kacci, bhante, bhagavā sukhaṁ sayitthā”ti? “Sir, I hope you have slept well?”

“Sabbadā ve sukhaṁ seti, “Indeed, he always sleeps well,

brāhmaṇo parinibbuto; The brahmin who’s extinguished,

Yo na limpati kāmesu, Who’s not soiled among worldly pleasures,

sītibhūto nirūpadhi. But is cool and without ownership.

Sabbā āsattiyo chetvā, After cutting all attachments,

vineyya hadaye daraṁ; After removing distress from the heart,

Upasanto sukhaṁ seti, Calmed, he sleeps well,

santiṁ pappuyya cetasā”ti. Having attained peace of mind.”

Atha kho bhagavā anāthapiṇḍikassa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—The Buddha then gave him a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā bhagavā aññāsi anāthapiṇḍikaṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; And just as a clean and stainless cloth absorbs dye properly,

evameva anāthapiṇḍikassa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—so too, while he was sitting right there, Anāthapiṇḍika experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. “Anything that has a beginning has an end.”

Atha kho anāthapiṇḍiko gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—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,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Wonderful, sir, wonderful!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—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

‘cakkhumanto rūpāni dakkhantī’ti; so that one with eyes might see what’s there—

evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. just so has the Buddha made the Teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Please accept me as a lay follower who’s gone for refuge for life.

Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. And please accept tomorrow’s meal from me together with the Sangha of monks.”

Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by remaining silent.

Atha kho anāthapiṇḍiko gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 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.

Assosi kho rājagahako seṭṭhī—The merchant heard

“anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day.

Atha kho rājagahako seṭṭhī anāthapiṇḍikaṁ gahapatiṁ etadavoca—He said to Anāthapiṇḍika,

“tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. “You’ve invited the Sangha headed by the Buddha,

Tvañcāsi āgantuko. yet you’ve just arrived here.

Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. I’ll pay for it.”

“Alaṁ, gahapati, atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. “There’s no need. I have the means.”

Assosi kho rājagahako negamo—The householder association of Rājagaha heard

“anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day.

Atha kho rājagahako negamo anāthapiṇḍikaṁ gahapatiṁ etadavoca—They said to Anāthapiṇḍika,

“tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. “You’ve invited the Sangha headed by the Buddha,

Tvañcāsi āgantuko. yet you’ve just arrived here.

Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. We’ll pay for it.”

“Alaṁ, ayya; “There’s no need, sirs.

atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. I have the means.”

Assosi kho rājā māgadho seniyo bimbisāro—King Seniya Bimbisāra of Magadha heard

“anāthapiṇḍikena kira gahapatinā svātanāya buddhappamukho saṅgho nimantito”ti. that Anāthapiṇḍika had invited the Sangha headed by the Buddha for a meal on the following day.

Atha kho rājā māgadho seniyo bimbisāro anāthapiṇḍikaṁ gahapatiṁ etadavoca—He said to Anāthapiṇḍika,

“tayā kira, gahapati, svātanāya buddhappamukho saṅgho nimantito. “You’ve invited the Sangha headed by the Buddha,

Tvañcāsi āgantuko. yet you’ve just arrived here.

Demi te, gahapati, veyyāyikaṁ yena tvaṁ buddhappamukhassa saṅghassa bhattaṁ kareyyāsī”ti. I’ll pay for it.”

“Alaṁ, deva; “There’s no need, sir.

atthi me veyyāyikaṁ yenāhaṁ buddhappamukhassa saṅghassa bhattaṁ karissāmī”ti. I have the means.”

Atha kho anāthapiṇḍiko gahapati tassā rattiyā accayena rājagahakassa seṭṭhissa nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—The following morning, in that wealthy merchant’s house, Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed

“kālo, bhante, niṭṭhitaṁ bhattan”ti. that the meal was ready.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena rājagahakassa seṭṭhissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. 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.

Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. 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

Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca—and said,

“adhivāsetu me, bhante, bhagavā sāvatthiyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, please spend the rainy-season residence at Sāvatthī together with the Sangha of monks.”

“Suññāgāre kho, gahapati, tathāgatā abhiramantī”ti. “Buddhas delight in solitude, householder.”

“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti. “I understand, sir, I understand!”

Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Then, after instructing, inspiring, and gladdening him with a teaching, the Buddha got up from his seat and left.

Tena kho pana samayena anāthapiṇḍiko gahapati bahumitto hoti bahusahāyo ādeyyavāco. After finishing his business in Rājagaha,

Atha kho anāthapiṇḍiko gahapati rājagahe taṁ karaṇīyaṁ tīretvā yena sāvatthi tena pakkāmi. Anāthapiṇḍika set out for Sāvatthī.

Atha kho anāthapiṇḍiko gahapati antarāmagge manusse āṇāpesi—Now at that time Anāthapiṇḍika had many friends and acquaintances who took his advice. On his way to Sāvatthī he told people

“ārāme, ayyā, karotha, vihāre patiṭṭhāpetha, dānāni paṭṭhapetha. to establish monasteries, build dwellings, and prepare offerings, saying,

Buddho loke uppanno. “There’s a Buddha in the world!

So ca mayā bhagavā nimantito iminā maggena āgacchissatī”ti. He’s been invited by me and will be traveling this way.”

Atha kho te manussā anāthapiṇḍikena gahapatinā uyyojitā ārāme akaṁsu, vihāre patiṭṭhāpesuṁ, dānāni paṭṭhapesuṁ. And that’s what they did.

Atha kho anāthapiṇḍiko gahapati sāvatthiṁ gantvā samantā sāvatthiṁ anuvilokesi—When he arrived at Sāvatthī, Anāthapiṇḍika searched all over the town for a place for the Buddha to stay, thinking,

“kattha nu kho bhagavā vihareyya? “Where might the Buddha stay

Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ, appanigghosaṁ, vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan”ti. 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?”

Addasā kho anāthapiṇḍiko gahapati jetassa kumārassa uyyānaṁ—Anāthapiṇḍika saw that Prince Jeta’s park

gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ, appanigghosaṁ, vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppaṁ. had all these qualities.

Disvāna yena jeto kumāro tenupasaṅkami, upasaṅkamitvā jetaṁ kumāraṁ etadavoca—He then went to Prince Jeta and said,

“dehi me, ayyaputta, uyyānaṁ ārāmaṁ kātun”ti. “Sir, please give me your park to set up a monastery.”

“Adeyyo, gahapati, ārāmo api koṭisantharenā”ti. “I wouldn’t give it away even if you covered the park with ten million gold coins.”

“Gahito, ayyaputta, ārāmo”ti. “It’s a deal!”

“Na, gahapati, gahito ārāmo”ti. “No it isn’t!”

“Gahito na gahito”ti vohārike mahāmatte pucchiṁsu. They then asked judges to decide on the matter.

Mahāmattā evamāhaṁsu—They said,

“yato tayā, ayyaputta, aggho kato, gahito ārāmo”ti. “Sir, since you gave a price, the park is sold.”

Atha kho anāthapiṇḍiko gahapati sakaṭehi hiraññaṁ nibbāhāpetvā jetavanaṁ koṭisantharaṁ santharāpesi. Anāthapiṇḍika then had gold coins brought out in carts and covered the Jeta Grove with ten million coins.

Sakiṁ nīhaṭaṁ hiraññaṁ thokassa okāsassa koṭṭhakasāmantā nappahoti. After yet another load had been brought out, there was still a small area near the entrance that was not covered.

Atha kho anāthapiṇḍiko gahapati manusse āṇāpesi—Anāthapiṇḍika told his people,

“gacchatha, bhaṇe, hiraññaṁ āharatha; “Go and get more coins.

imaṁ okāsaṁ santharissāmā”ti. We’ll cover this area too.”

Atha kho jetassa kumārassa etadahosi—But Prince Jeta thought,

“na kho idaṁ orakaṁ bhavissati, yathāyaṁ gahapati tāva bahuṁ hiraññaṁ pariccajatī”ti. “This must be really worthwhile, as he’s giving up so much money.”

Anāthapiṇḍikaṁ gahapatiṁ etadavoca—And he said to Anāthapiṇḍika,

“alaṁ, gahapati; “That’s enough, householder,

mā taṁ okāsaṁ santharāpesi. don’t cover that area.

Dehi me etaṁ okāsaṁ. Let me keep it.

Mametaṁ dānaṁ bhavissatī”ti. It will be my gift.”

Atha kho anāthapiṇḍiko gahapati—Anāthapiṇḍika thought,

ayaṁ kho jeto kumāro abhiññāto ñātamanusso; “Prince Jeta is a well-known person.

mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādoti—It’s very beneficial that such well-known people gain confidence in this spiritual path.”

taṁ okāsaṁ jetassa kumārassa pādāsi. And he granted that area to Prince Jeta.

Atha kho jeto kumāro tasmiṁ okāse koṭṭhakaṁ māpesi. Prince Jeta then had a gatehouse built at that place.

Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi, pariveṇāni kārāpesi, koṭṭhake kārāpesi, upaṭṭhānasālāyo kārāpesi, aggisālāyo kārāpesi, kappiyakuṭiyo kārāpesi, vaccakuṭiyo kārāpesi, caṅkame kārāpesi, caṅkamanasālāyo kārāpesi, udapāne kārāpesi, udapānasālāyo kārāpesi, jantāghare kārāpesi, jantāgharasālāyo kārāpesi, pokkharaṇiyo kārāpesi, maṇḍape kārāpesi. 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.

2.2. Navakammadāna 10. Putting in charge of building work

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī.

Anupubbena cārikaṁ caramāno yena vesālī tadavasari. When he eventually arrived,

Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. he stayed in the house with the peaked roof in the Great Wood.

Tena kho pana samayena manussā sakkaccaṁ navakammaṁ karonti. At that time people were doing building work out of respect.

Yepi bhikkhū navakammaṁ adhiṭṭhenti tepi sakkaccaṁ upaṭṭhenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. And the monks who supervised the building work were respectfully supported with robe-cloth, almsfood, dwellings, and medicinal supplies.

Atha kho aññatarassa daliddassa tunnavāyassa etadahosi—Then a certain poor tailor thought,

“na kho idaṁ orakaṁ bhavissati, yathayime manussā sakkaccaṁ navakammaṁ karonti; “This must be really worthwhile, seeing as these people do building work with such respect.

yannūnāhampi navakammaṁ kareyyan”ti. Why don’t I too do building work?”

Atha kho so daliddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuṭṭaṁ uṭṭhāpesi. He then made a mixture of mud, made bricks out of it, and built a wall.

Tena akusalakena citā vaṅkā bhitti paripati. But because of his lack of skill, the wall was crooked and fell down.

Dutiyampi kho …pe… A second

tatiyampi kho so daliddo tunnavāyo sāmaṁ cikkhallaṁ madditvā iṭṭhakāyo cinitvā kuṭṭaṁ uṭṭhāpesi. and a third time the same thing happened.

Tena akusalakena citā vaṅkā bhitti paripati.

Atha kho so daliddo tunnavāyo ujjhāyati khiyyati vipāceti—He then complained and criticized the monks,

“ye imesaṁ samaṇānaṁ sakyaputtiyānaṁ denti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, te ime ovadanti anusāsanti, tesañca navakammaṁ adhiṭṭhenti. “These Sakyan monastics teach and instruct only those who give them robe-cloth, almsfood, dwellings, and medicinal supplies. They only supervise their building work.

Ahaṁ panamhi daliddo. But since I’m poor,

Na maṁ koci ovadati vā anusāsati vā navakammaṁ vā adhiṭṭhetī”ti. nobody teaches, instructs, or supervises me.”

Assosuṁ kho bhikkhū tassa daliddassa tunnavāyassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that poor tailor.

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha,

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—who then gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, navakammaṁ dātuṁ. “You should put a monk in charge of the building work.

Navakammiko, bhikkhave, bhikkhu ussukkaṁ āpajjissati—He should make an effort

‘kinti nu kho vihāro khippaṁ pariyosānaṁ gaccheyyā’ti; to complete the dwelling as quickly as possible

khaṇḍaṁ phullaṁ paṭisaṅkharissati. and should repair what’s broken or damaged.

Evañca pana, bhikkhave, dātabbaṁ. And he should be put in charge like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa gahapatino vihāraṁ itthannāmassa bhikkhuno navakammaṁ dadeyya. 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.

Esā ñatti. This is the motion.

Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.

Saṅgho itthannāmassa gahapatino vihāraṁ itthannāmassa bhikkhuno navakammaṁ deti. The Sangha puts monk so-and-so in charge of the building work relating to the dwelling of householder so-and-so.

Yassāyasmato khamati itthannāmassa gahapatino vihāraṁ itthannāmassa bhikkhuno navakammassa dānaṁ, so tuṇhassa; 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.

yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.

Dinno saṅghena itthannāmassa gahapatino vihāro itthannāmassa bhikkhuno navakammaṁ. The Sangha has put monk so-and-so in charge of the building work relating to the dwelling of householder so-and-so.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”

2.3. Aggāsanādianujānana 11. The instruction on the best seat, etc.

Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Sāvatthī.

Tena kho pana samayena chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggaṇhanti, seyyāyo pariggaṇhanti—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,

“idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti. “This will be for our preceptors and teachers, and also for ourselves.”

Atha kho āyasmā sāriputto buddhappamukhassa saṅghassa piṭṭhito piṭṭhito gantvā vihāresu pariggahitesu, seyyāsu pariggahitāsu, seyyaṁ alabhamāno aññatarasmiṁ rukkhamūle nisīdi. 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.

Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ukkāsi. Getting up early in the morning, the Buddha cleared his throat.

Āyasmāpi sāriputto ukkāsi. Sāriputta, too, cleared his throat.

“Ko etthā”ti? “Who’s there?”

“Ahaṁ, bhagavā, sāriputto”ti. “It’s me, sir, Sāriputta.”

“Kissa tvaṁ, sāriputta, idha nisinno”ti? “Why are you sitting here?”

Atha kho āyasmā sāriputto bhagavato etamatthaṁ ārocesi. Sāriputta told the Buddha what had happened.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggaṇhanti, seyyāyo pariggaṇhanti—“Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?”

idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti?

“Saccaṁ, bhagavā”ti. “It’s true, sir.”

Vigarahi buddho bhagavā …pe… The Buddha rebuked them …

kathañhi nāma te, bhikkhave, moghapurisā buddhappamukhassa saṅghassa purato purato gantvā vihāre pariggahessanti, seyyāyo pariggahessanti—“How can they act like this?

idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatīti.

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”

vigarahitvā …pe… After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“ko, bhikkhave, arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti? “Who, monks, deserves the best seat, the best water, and the best almsfood?”

Ekacce bhikkhū evamāhaṁsu—Some monks said,

“yo, bhagavā, khattiyakulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “Those who’ve gone forth from an aristocratic family deserve the best seat, water, and almsfood.”

Ekacce bhikkhū evamāhaṁsu—Others said,

“yo, bhagavā, brāhmaṇakulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “Those who’ve gone forth from a brahmin family deserve the best seat, water, and almsfood.”

Ekacce bhikkhū evamāhaṁsu—Still others said,

“yo, bhagavā, gahapatikulā pabbajito so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. “Those who’ve gone forth from a householder family,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, suttantiko so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. the experts on the discourses,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, vinayadharo so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. the experts on the Monastic Law,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, dhammakathiko so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. the expounders of the Teaching,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, paṭhamassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. those who obtain the first absorption,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, dutiyassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. those who obtain the second absorption,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, tatiyassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. those who obtain the third absorption,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, catutthassa jhānassa lābhī so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. those who obtain the fourth absorption,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, sotāpanno so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. the streamenterers,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, sakadāgāmī …pe… the once-returners,

yo, bhagavā, anāgāmī …pe… the nonreturners,

yo, bhagavā, arahā so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. the perfected ones,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, tevijjo so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. those who have attained the three true insights,

Ekacce bhikkhū evamāhaṁsu—

“yo, bhagavā, chaḷabhiñño so arahati aggāsanaṁ aggodakaṁ aggapiṇḍan”ti. or those who have attained the six direct knowledges deserve the best seat, water, and almsfood.”

Atha kho bhagavā bhikkhū āmantesi—The Buddha then addressed the monks:

Jātaka

“bhūtapubbaṁ, bhikkhave, himavantapadese mahānigrodho ahosi. “Once upon a time, monks, there was a great banyan tree on the slopes of the Himalayas.

Taṁ tayo sahāyā upanissāya vihariṁsu—Three friends lived near it:

tittiro ca, makkaṭo ca, hatthināgo ca. a partridge, a monkey, and an elephant.

Te aññamaññaṁ agāravā appatissā asabhāgavuttikā viharanti. They were disrespectful, undeferential, and rude toward one another.

Atha kho, bhikkhave, tesaṁ sahāyānaṁ etadahosi—They thought,

‘aho nūna mayaṁ jāneyyāma yaṁ amhākaṁ jātiyā mahantataraṁ taṁ mayaṁ sakkareyyāma garuṁ kareyyāma māneyyāma pūjeyyāma, tassa ca mayaṁ ovāde tiṭṭheyyāmā’ti. ‘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.’

Atha kho, bhikkhave, tittiro ca makkaṭo ca hatthināgaṁ pucchiṁsu—The partridge and the monkey then asked the elephant,

‘tvaṁ, samma, kiṁ porāṇaṁ sarasī’ti? ‘What’s your first memory?’

‘Yadāhaṁ, sammā, poto homi, imaṁ nigrodhaṁ antarā satthīnaṁ karitvā atikkamāmi, aggaṅkurakaṁ me udaraṁ chupati. ‘When I was young, I stepped over this banyan tree, keeping it between my legs, and the top shoots touched my belly.

Imāhaṁ, sammā, porāṇaṁ sarāmī’ti. That’s my first memory.’

Atha kho, bhikkhave, tittiro ca hatthināgo ca makkaṭaṁ pucchiṁsu—The partridge and the elephant asked the monkey,

‘tvaṁ, samma, kiṁ porāṇaṁ sarasī’ti? ‘What’s your first memory?’

‘Yadāhaṁ, sammā, chāpo homi, chamāyaṁ nisīditvā imassa nigrodhassa aggaṅkurakaṁ khādāmi. ‘When I was young, I sat on the ground and ate the top shoots of this banyan tree.

Imāhaṁ, sammā, porāṇaṁ sarāmī’ti. That’s my first memory.’

Atha kho, bhikkhave, makkaṭo ca hatthināgo ca tittiraṁ pucchiṁsu—The monkey and the elephant asked the partridge,

‘tvaṁ, samma, kiṁ porāṇaṁ sarasī’ti? ‘What’s your first memory?’

‘Amukasmiṁ, sammā, okāse mahānigrodho ahosi. ‘In such and such a spot there was a great banyan tree.

Tato ahaṁ phalaṁ bhakkhitvā imasmiṁ okāse vaccaṁ akāsiṁ; I ate one of its fruits and defecated here.

tassāyaṁ nigrodho jāto. This banyan tree has grown from that.

Tadāhaṁ, sammā, jātiyā mahantataro’ti. Well then, I must be the oldest one.’

Atha kho, bhikkhave, makkaṭo ca hatthināgo ca tittiraṁ etadavocuṁ—The monkey and the elephant said to the partridge,

‘tvaṁ, samma, amhākaṁ jātiyā mahantataro. ‘You’re the oldest.

Taṁ mayaṁ sakkarissāma garuṁ karissāma mānessāma pūjessāma, tuyhañca mayaṁ ovāde patiṭṭhissāmā’ti. We will honor, respect, and esteem you, and we’ll wait for your instructions.’

Atha kho, bhikkhave, tittiro makkaṭañca hatthināgañca pañcasu sīlesu samādapesi, attanā ca pañcasu sīlesu samādāya vattati. The partridge had the monkey and the elephant take the five precepts, and he also undertook them himself.

Te aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. They were respectful, deferential, and courteous toward one another. And when they died, they were reborn in a happy, heavenly destination.

Evaṁ kho taṁ, bhikkhave, tittiriyaṁ nāma brahmacariyaṁ ahosi. In this way the spiritual life called tittiriya came to be.

‘Ye vuḍḍhamapacāyanti, Those who respect the seniors,

narā dhammassa kovidā; And who are learned in the Teaching,

Diṭṭhe dhamme ca pāsaṁsā, They are praised while still alive,

samparāye ca suggatī’ti. And then go to a good destination.

Te hi nāma, bhikkhave, tiracchānagatā pāṇā aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharissanti. “Even those animals, monks, were respectful, deferential, and courteous toward one another.

Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ agāravā appatissā asabhāgavuttikā vihareyyātha? Having gone forth on this well-proclaimed spiritual path, will you look good if you are disrespectful, undeferential, and rude toward one another?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”

vigarahitvā …pe… After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, yathāvuḍḍhaṁ abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, aggāsanaṁ, aggodakaṁ, aggapiṇḍaṁ. “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.

Na ca, bhikkhave, saṅghikaṁ yathāvuḍḍhaṁ paṭibāhitabbaṁ. But what belongs to the Sangha shouldn’t be reserved according to seniority.

Yo paṭibāheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

2.4. Avandiyādipuggala 12. Persons one should not pay respect to, etc.

“Dasayime, bhikkhave, avandiyā—“Monks, you shouldn’t pay respect to any of these ten kinds of persons:

pure upasampannena pacchā upasampanno avandiyo, anupasampanno avandiyo, nānāsaṁvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo, pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo. one who’s been given the full ordination after you; one who isn’t fully ordained; one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; a woman; a paṇḍaka; one who’s on probation; one who deserves to be sent back to the beginning; one who deserves the trial period; one who’s undertaking the trial period; one who deserves rehabilitation.

Ime kho, bhikkhave, dasa avandiyā.

Tayome, bhikkhave, vandiyā—But you should pay respect to these three kinds of persons:

pacchā upasampannena pure upasampanno vandiyo, nānāsaṁvāsako vuḍḍhataro dhammavādī vandiyo, sadevake bhikkhave loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato arahaṁ sammāsambuddho vandiyo. 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.”

Ime kho, bhikkhave, tayo vandiyā”ti.

2.5. Āsanappaṭibāhanapaṭikkhepa 13. The prohibition against reserving seats

Tena kho pana samayena manussā saṅghaṁ uddissa maṇḍape paṭiyādenti, santhare paṭiyādenti, okāse paṭiyādenti. At that time people prepared roof covers, mats, and places to stay for the Sangha.

Chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū—The monks who were the pupils of the monks from the group of six, thought,

“saṅghikaññeva bhagavatā yathāvuḍḍhaṁ anuññātaṁ, no uddissakatan”ti buddhappamukhassa saṅghassa purato purato gantvā maṇḍapepi pariggaṇhanti, santharepi pariggaṇhanti, okāsepi pariggaṇhanti—“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,

Atha kho āyasmā sāriputto buddhappamukhassa saṅghassa piṭṭhito piṭṭhito gantvā maṇḍapesu pariggahitesu, santharesu pariggahitesu, okāsesu pariggahitesu, okāsaṁ alabhamāno aññatarasmiṁ rukkhamūle nisīdi. 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.

Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ukkāsi. Getting up early in the morning, the Buddha cleared his throat.

Āyasmāpi sāriputto ukkāsi. Sāriputta, too, cleared his throat.

“Ko etthā”ti? “Who’s there?”

“Ahaṁ, bhagavā, sāriputto”ti. “It’s me, sir, Sāriputta.”

“Kissa tvaṁ, sāriputta, idha nisinno”ti? “Why are you sitting here?”

Atha kho āyasmā sāriputto bhagavato etamatthaṁ ārocesi. Sāriputta told the Buddha what had happened.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, chabbaggiyānaṁ bhikkhūnaṁ antevāsikā bhikkhū—“Is it true, monks, that the monks who are the pupils of the monks from the group of six did this?”

‘saṅghikaññeva bhagavatā yathāvuḍḍhaṁ anuññātaṁ, no uddissakatan’ti buddhappamukhassa saṅghassa purato purato gantvā maṇḍape pariggaṇhanti, santhare pariggaṇhanti, okāse pariggaṇhanti—

idaṁ amhākaṁ upajjhāyānaṁ bhavissati, idaṁ amhākaṁ ācariyānaṁ bhavissati, idaṁ amhākaṁ bhavissatī”ti?

“Saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …

vigarahitvā …pe… After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“na, bhikkhave, uddissakatampi yathāvuḍḍhaṁ paṭibāhitabbaṁ. “Even what has merely been prepared for the Sangha shouldn’t be reserved according to seniority.

Yo paṭibāheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

2.6. Gihivikataanujānana 14. The allowance for what belongs to a householder

Tena kho pana samayena manussā bhattagge antaraghare uccāsayanamahāsayanāni paññapenti, seyyathidaṁ—At that time people prepared high and luxurious resting places in the dining halls in inhabited areas, that is:

āsandiṁ, pallaṅkaṁ, gonakaṁ, cittakaṁ, paṭikaṁ, paṭalikaṁ, tūlikaṁ, vikatikaṁ, uddalomiṁ, ekantalomiṁ, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇiṁ, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of kadalī-deer hide, seats with canopies, seats with red cushions at each end.

Bhikkhū kukkuccāyantā nābhinisīdanti. Being afraid of wrongdoing, the monks did not sit on them.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, ṭhapetvā tīṇi—“Apart from

āsandiṁ, pallaṅkaṁ, tūlikaṁ—high couches, luxurious couches, and cotton-down quilts,

gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti. I allow you to sit down on what belongs to householders, but not to lie down on it.”

Tena kho pana samayena manussā bhattagge antaraghare tūlonaddhaṁ mañcampi pīṭhampi paññapenti. At that time people prepared beds and benches upholstered with cotton down in the dining halls in inhabited areas.

Bhikkhū kukkuccāyantā nābhinisīdanti. Being afraid of wrongdoing, the monks did not sit on them.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti. “I allow you to sit down on what belongs to householders, but not to lie down on it.”

2.7. Jetavanavihārānumodanā 15. The expression of appreciation for the Jeta Grove dwellings

Atha kho bhagavā anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Wandering on, the Buddha eventually arrived at Sāvatthī,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. where he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Anāthapiṇḍika then went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca—and said,

“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”

Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented by remaining silent.

Atha kho anāthapiṇḍiko gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—The following morning Anāthapiṇḍika had various kinds of fine foods prepared. He then had the Buddha informed

“kālo, bhante, niṭṭhitaṁ bhattan”ti. that the meal was ready.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. 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.

Atha kho anāthapiṇḍiko gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. 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

Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca—and said,

“kathāhaṁ, bhante, jetavane paṭipajjāmī”ti? “Sir, what should I do in regard to the Jeta Grove?”

“Tena hi tvaṁ, gahapati, jetavanaṁ āgatānāgatassa cātuddisassa saṅghassa patiṭṭhapehī”ti. “You should dedicate the Jeta Grove to the Sangha as a whole, both present and future.”

“Evaṁ, bhante”ti kho anāthapiṇḍiko gahapati bhagavato paṭissutvā jetavanaṁ āgatānāgatassa cātuddisassa saṅghassa patiṭṭhāpesi. “Yes, sir.” And he did just that.

Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumodi—The Buddha then expressed his appreciation with these verses:

“Sītaṁ uṇhaṁ paṭihanti, “Cold and heat are kept away,

tato vāḷamigāni ca; And so are predatory beasts,

Sarīsape ca makase, And creeping animals and mosquitoes,

sisire cāpi vuṭṭhiyo. And also chill and rain.

Tato vātātapo ghoro, They keep away the wind and burning sun,

sañjāto paṭihaññati; When those awful things arise.

Leṇatthañca sukhatthañca, Their purpose is to shelter and for happiness,

jhāyituñca vipassituṁ. To attain absorption and to see clearly.

Vihāradānaṁ saṅghassa, Giving dwellings to the Sangha

aggaṁ buddhena vaṇṇitaṁ; Is praised as the best by the Buddha.

Tasmā hi paṇḍito poso, Therefore the wise man,

sampassaṁ atthamattano. Seeing what’s beneficial for himself,

Vihāre kāraye ramme, Should build delightful dwellings

vāsayettha bahussute; And have the learned stay there.

Tesaṁ annañca pānañca, Food, drink, cloth, and dwellings—

vatthasenāsanāni ca. With an inspired mind,

Dadeyya ujubhūtesu, He should give to them,

Vippasannena cetasā; The upright ones.

Te tassa dhammaṁ desenti, They will give him the Teaching

Sabbadukkhāpanūdanaṁ; For removing all suffering;

Yaṁ so dhammaṁ idhaññāya, And understanding this Teaching in this very life,

Parinibbāti anāsavo”ti. He attains extinguishment, free of corruptions.”

Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. The Buddha then got up from his seat and left.

2.8. Āsanappaṭibāhanādi 16. Reservation of seats, etc.

Tena kho pana samayena aññatarassa ājīvakasāvakassa mahāmattassa saṅghabhattaṁ hoti. On one occasion a certain government official who was an Ājīvaka disciple was offering a meal to the Sangha.

Āyasmā upanando sakyaputto pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpesi. Arriving late, Venerable Upananda the Sakyan made the nearest monk get up before he had finished his meal.

Bhattaggaṁ kolāhalaṁ ahosi. There was an uproar in the dining hall.

Atha kho so mahāmatto ujjhāyati khiyyati vipāceti—That official then complained and criticized him,

“kathañhi nāma samaṇā sakyaputtiyā pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpessanti. “How can the Sakyan monastics arrive late and make the nearest monk get up in the middle of his meal?

Bhattaggaṁ kolāhalaṁ ahosi. There was an uproar in the dining hall.

Nanu nāma labbhā aññatrāpi nisinnena yāvadatthaṁ bhuñjitun”ti? It’s impossible to eat as much as you like when you’re not seated.”

Assosuṁ kho bhikkhū tassa mahāmattassa ujjhāyantassa khiyyantassa vipācentassa. The monks heard the complaints of that official,

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—and the monks of few desires complained and criticized Upananda,

“kathañhi nāma āyasmā upanando sakyaputto pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpessati. “How could he act like this?”

Bhattaggaṁ kolāhalaṁ ahosī”ti.

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. They told the Buddha what had happened.

“Saccaṁ kira tvaṁ, upananda, pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpesi, bhattaggaṁ kolāhalaṁ ahosī”ti? “Is it true, Upananda, that you acted like this?”

“Saccaṁ, bhagavā”ti. “It’s true, sir.”

Vigarahi buddho bhagavā …pe… The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, pacchā āgantvā vippakatabhojanaṁ ānantarikaṁ bhikkhuṁ vuṭṭhāpessasi? “Foolish man, how could you act like this?

Bhattaggaṁ kolāhalaṁ ahosi.

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”

vigarahitvā …pe… After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“na, bhikkhave, vippakatabhojano bhikkhu vuṭṭhāpetabbo. “You shouldn’t make a monk get up who hasn’t finished his meal.

Yo vuṭṭhāpeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Sace vuṭṭhāpeti, pavārito ca hoti, ‘gaccha udakaṁ āharā’ti vattabbo. 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.”

Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If the other goes, all is well.

No ce labhetha, sādhukaṁ sitthāni gilitvā vuḍḍhatarassa bhikkhuno āsanaṁ dātabbaṁ. If not, you should properly swallow the mouthful and give the seat to the more senior monk.

Na tvevāhaṁ, bhikkhave, kenaci pariyāyena vuḍḍhatarassa bhikkhuno āsanaṁ paṭibāhitabbanti vadāmi. Under no circumstances should you block a more senior monk from a seat.

Yo paṭibāheyya, āpatti dukkaṭassāti”. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū gilāne bhikkhū vuṭṭhāpenti. On one occasion the monks from the group of six asked the sick monks to get up.

Gilānā evaṁ vadenti—The sick monks said,

“na mayaṁ, āvuso, sakkoma vuṭṭhātuṁ, gilānāmhā”ti. “We’re not able to get up. We’re sick.”

“Mayaṁ āyasmante vuṭṭhāpessāmā”ti pariggahetvā vuṭṭhāpetvā ṭhitake muñcanti. Saying, “We’ll make the venerables get up,” they took hold of them, lifted them up, and then released them when they were standing.

Gilānā mucchitā papatanti. The sick monks fainted and collapsed.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, gilāno vuṭṭhāpetabbo. “You shouldn’t make the sick get up.

Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū—The monks from the group of six took possession of the best beds, saying,

“gilānā mayamhā avuṭṭhāpanīyā”ti varaseyyāyo palibuddhenti. “We’re sick and no one can make us get up.”

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, gilānassa patirūpaṁ seyyaṁ dātun”ti. “You should give suitable beds to those who are sick.”

Tena kho pana samayena chabbaggiyā bhikkhū lesakappena senāsanaṁ paṭibāhanti. The monks from the group of six used a pretext to reserve resting places.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, lesakappena senāsanaṁ paṭibāhitabbaṁ. “You shouldn’t use a pretext to reserve a resting place.

Yo paṭibāheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṁ paccantimaṁ mahāvihāraṁ paṭisaṅkharonti—At that time the monks from the group of seventeen were repairing a large dwelling nearby,

“idha mayaṁ vassaṁ vasissāmā”ti. intending to stay there for the rainy season.

Addasaṁsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṁ paṭisaṅkharonte. The monks from the group of six saw this

Disvāna evamāhaṁsu—and said,

“ime, āvuso, sattarasavaggiyā bhikkhū vihāraṁ paṭisaṅkharonti. “These monks from the group of seventeen are repairing a dwelling.

Handa ne vuṭṭhāpessāmā”ti. Let’s throw them out.”

Ekacce evamāhaṁsu—But some of them said,

“āgamethāvuso, yāva paṭisaṅkharonti, paṭisaṅkhate vuṭṭhāpessāmā”ti. “Let’s wait until they’ve finished repairing it.”

Atha kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū etadavocuṁ—Soon afterwards the monks from the group of six said to those from the group of seventeen,

“uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti. “Leave, this dwelling is ours.”

“Nanu, āvuso, paṭikacceva ācikkhitabbaṁ? “Shouldn’t you have told us beforehand?

Mayañcaññaṁ paṭisaṅkhareyyāmā”ti. We would have repaired another one.”

“Nanu, āvuso, saṅghiko vihāro”ti? “Doesn’t this dwelling belong to the Sangha?”

“Āmāvuso, saṅghiko vihāro”ti. “Yes it does.”

“Uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti. “Well then, leave. This dwelling is ours.”

“Mahallako, āvuso, vihāro; “The dwelling is large.

tumhepi vasatha, mayampi vasissāmā”ti. You can stay here and so can we.”

“Uṭṭhethāvuso, amhākaṁ vihāro pāpuṇātī”ti kupitā anattamanā gīvāyaṁ gahetvā nikkaḍḍhanti. But they said, “Leave, this dwelling is ours,” and they grabbed them by the necks and threw them out in anger.

Te nikkaḍḍhiyamānā rodanti. The monks from the group of seventeen cried.

Bhikkhū evamāhaṁsu—When other monks asked them why,

“kissa tumhe, āvuso, rodathā”ti?

“Ime, āvuso, chabbaggiyā bhikkhū kupitā anattamanā amhe saṅghikā vihārā nikkaḍḍhantī”ti. they told them what had happened.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them,

“kathañhi nāma chabbaggiyā bhikkhū kupitā anattamanā bhikkhū saṅghikā vihārā nikkaḍḍhissantī”ti. “How could the monks from the group of six angrily throw other monks out of a dwelling belonging to the Sangha?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:

“saccaṁ kira, tumhe bhikkhave, kupitā anattamanā saṅghikā vihārā bhikkhū nikkaḍḍhathā”ti? “Is it true, monks, that you did this?”

“Saccaṁ, bhagavā”ti …pe… “It’s true, sir.”

vigarahitvā …pe… The Buddha rebuked them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—and after giving a teaching, he addressed the monks:

“na, bhikkhave, kupitena anattamanena bhikkhu saṅghikā vihārā nikkaḍḍhitabbo. “You shouldn’t, in anger, throw a monk out of a dwelling belonging to the Sangha.

Yo nikkaḍḍheyya, yathādhammo kāretabbo. If you do, you should be dealt with according to the rule.

Anujānāmi, bhikkhave, senāsanaṁ gāhetun”ti. You should allocate the dwellings.”

2.9. Senāsanaggāhāpakasammuti 17. The appointment of an allocator of dwellings

Atha kho bhikkhūnaṁ etadahosi—The monks thought,

“kena nu kho senāsanaṁ gāhetabban”ti? “Who should allocate the dwellings?”

Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha, who then gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ senāsanaggāhāpakaṁ sammannituṁ—“You should appoint a monk who has five qualities as the allocator of dwellings:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. he’s not biased by favoritism, ill will, confusion, or fear, and he knows which dwellings have and have not been allocated.

Evañca pana, bhikkhave, sammannitabbo—And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ senāsanaggāhāpakaṁ sammanneyya. If the Sangha is ready, it should appoint monk so-and-so as the allocator of dwellings.

Esā ñatti. This is the motion.

Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ senāsanaggāhāpakaṁ sammannati. The Sangha appoints monk so-and-so as the allocator of dwellings.

Yassāyasmato khamati itthannāmassa bhikkhuno senāsanaggāhāpakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as the allocator of dwellings should remain silent.

yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu senāsanaggāhāpako. The Sangha has appointed monk so-and-so as the allocator of dwellings.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”

Atha kho senāsanaggāhāpakānaṁ bhikkhūnaṁ etadahosi—The allocators of dwellings thought,

“kathaṁ nu kho senāsanaṁ gāhetabban”ti? “How should we allocate the dwellings?”

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, paṭhamaṁ bhikkhū gaṇetuṁ, bhikkhū gaṇetvā seyyā gaṇetuṁ, seyyā gaṇetvā seyyaggena gāhetun”ti. “First you should count the monks and the beds. You should then allocate one monk to each bed.”

Seyyaggena gāhentā seyyā ussārayiṁsu …pe… When they had allocated the beds, there were beds left over.

“anujānāmi, bhikkhave, vihāraggena gāhetun”ti. “You should allocate one monk to each dwelling.”

Vihāraggena gāhentā vihārā ussārayiṁsu …pe… When they had allocated the dwellings, there were dwellings left over.

“anujānāmi, bhikkhave, pariveṇaggena gāhetun”ti. “You should allocate one monk to each yard.”

Pariveṇaggena gāhentā pariveṇā ussārayiṁsu …pe… When they had allocated the yards, there were yards left over.

“anujānāmi, bhikkhave, anubhāgampi dātuṁ. “You should give out additional shares.

Gahite anubhāge añño bhikkhu āgacchati, akāmā na dātabbo”ti. If another monk arrives after the additional shares have been allocated, then, if you’re unwilling, you need not give him a share.”

Tena kho pana samayena bhikkhū nissīme ṭhitassa senāsanaṁ gāhenti. On one occasion the monks allocated a dwelling to one who was outside the monastery zone.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, nissīme ṭhitassa senāsanaṁ gāhetabbaṁ. “You shouldn’t allocate a dwelling to one outside the monastery zone.

Yo gāheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū senāsanaṁ gahetvā sabbakālaṁ paṭibāhanti. After accepting a dwelling, the monks reserved it at all times.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, senāsanaṁ gahetvā sabbakālaṁ paṭibāhitabbaṁ. “After accepting a dwelling, you shouldn’t reserve it at all times.

Yo paṭibāheyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, vassānaṁ temāsaṁ paṭibāhituṁ, utukālaṁ pana na paṭibāhitun”ti. I allow you to reserve it for the three months of the rainy-season residence, but not at other times.”

Atha kho bhikkhūnaṁ etadahosi—The monks thought,

“kati nu kho senāsanaggāhā”ti? “How many times are there for the allocation of dwellings?”

Bhagavato etamatthaṁ ārocesuṁ.

“Tayo me, bhikkhave, senāsanaggāhā—“There are three times for the allocation of dwellings:

purimako, pacchimako, antarāmuttako. the first, the second, and the one freed up in between.

Aparajjugatāya āsāḷhiyā purimako gāhetabbo. The first allocation is on the day after the full moon of July.

Māsagatāya āsāḷhiyā pacchimako gāhetabbo. The second allocation is one month after the full moon of July.

Aparajjugatāya pavāraṇāya āyatiṁ vassāvāsatthāya antarāmuttako gāhetabbo. 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.”

Ime kho, bhikkhave, tayo senāsanaggāhā”ti.

Dutiyabhāṇavāro niṭṭhito. The second section for recitation is finished.

The third section for recitation

18. Regulations on dwellings, furniture, etc.

Tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṁ senāsanaṁ gahetvā aññataraṁ gāmakāvāsaṁ agamāsi. On one occasion Venerable Upananda the Sakyan had accepted a dwelling at Sāvatthī, but then went to a certain village monastery,

Tatthapi senāsanaṁ aggahesi. where he was also allocated a dwelling.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—The monks there thought,

“ayaṁ, āvuso, āyasmā upanando sakyaputto bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. “This Upananda is quarrelsome and argumentative, and creates legal issues in the Sangha.

Sacāyaṁ idha vassaṁ vasissati, sabbeva mayaṁ na phāsu bhavissāma. If he spends the rainy season here, none of us will be at ease.

Handa naṁ pucchāmā”ti. Well then, let’s question him.”

Atha kho te bhikkhū āyasmantaṁ upanandaṁ sakyaputtaṁ etadavocuṁ—And they said to Upananda,

“nanu tayā, āvuso upananda, sāvatthiyaṁ senāsanaṁ gahitan”ti? “Haven’t you been allocated a dwelling at Sāvatthī?”

“Evamāvuso”ti. “Yes, I have.”

“Kiṁ pana tvaṁ, āvuso upananda, eko dve paṭibāhasī”ti? “But if it’s only you, why do you reserve two dwellings?”

“Idha dānāhaṁ, āvuso, muñcāmi; “I’ll give up this one

tattha gaṇhāmī”ti. and take the one at Sāvatthī.”

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him,

“kathañhi nāma āyasmā upanando sakyaputto eko dve paṭibāhessatī”ti. “How could Upananda reserve two dwellings for himself?”

Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he had the Sangha gathered and questioned Upananda:

“saccaṁ kira tvaṁ, upananda, eko dve paṭibāhasī”ti? “Is it true, Upananda, that you did this?”

“Saccaṁ, bhagavā”ti. “It’s true, sir.”

Vigarahi buddho bhagavā …pe… The Buddha rebuked him …

kathañhi nāma tvaṁ, moghapurisa, eko dve paṭibāhissasi? “Foolish man, how could you reserve two dwellings for yourself?

Tattha tayā, moghapurisa, gahitaṁ idha muttaṁ, idha tayā gahitaṁ tatra muttaṁ. 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.

Evaṁ kho tvaṁ, moghapurisa, ubhayattha paribāhiro. You’re now excluded from both.

Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”

vigarahitvā …pe… After rebuking him …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“na, bhikkhave, ekena dve paṭibāhitabbā. “A single monk shouldn’t reserve two dwellings.

Yo paṭibāheyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena vinayakathaṁ kathesi, vinayassa vaṇṇaṁ bhāsati, vinayapariyattiyā vaṇṇaṁ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṁ bhāsati. 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.

Bhikkhūnaṁ etadahosi—When they heard this, the monks thought,

“bhagavā kho anekapariyāyena vinayakathaṁ katheti, vinayassa vaṇṇaṁ bhāsati, vinayapariyattiyā vaṇṇaṁ bhāsati, ādissa ādissa āyasmato upālissa vaṇṇaṁ bhāsati.

Handa mayaṁ, āvuso, āyasmato upālissa santike vinayaṁ pariyāpuṇāmā”ti. “Well then, let’s learn the Monastic Law from Venerable Upāli.”

Tedha bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṁ pariyāpuṇanti. And many monks, both senior and junior, as well as those of middle standing, learned the Monastic Law from Upāli.

Āyasmā upāli ṭhitakova uddisati therānaṁ bhikkhūnaṁ gāravena. Out of respect for the senior monks, Upāli taught while standing.

Therāpi bhikkhū ṭhitakāva uddisāpenti dhammagāravena. And out of respect for the Teaching, the senior monks, too, were standing.

Tattha therā ceva bhikkhū kilamanti, āyasmā ca upāli kilamati. They all became tired.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, navakena bhikkhunā uddisantena samake vā āsane nisīdituṁ, uccatare vā dhammagāravena; “A junior monk who’s teaching should sit on a similar or higher seat out of respect for the Teaching.

therena bhikkhunā uddisāpentena samake vā āsane nisīdituṁ, nīcatare vā dhammagāravenā”ti. A senior monk who’s being taught should sit on a similar or lower seat out of respect for the Teaching.”

Tena kho pana samayena bahū bhikkhū āyasmato upālissa santike ṭhitakā uddesaṁ paṭimānentā kilamanti. On one occasion many monks were standing in the presence of Upāli, honoring the recitation. They became tired.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, samānāsanikehi saha nisīditun”ti. “I allow those who are entitled to sit on the same seat to sit together.”

Atha kho bhikkhūnaṁ etadahosi—The monks thought,

“kittāvatā nu kho samānāsaniko hotī”ti? “Who are entitled to sit on the same seat?”

Bhagavato etamatthaṁ ārocesuṁ—

“anujānāmi, bhikkhave, tivassantarena saha nisīditun”ti. “I allow those with a difference of three years or less in seniority to sit together.”

Tena kho pana samayena sambahulā bhikkhū samānāsanikā mañce nisīditvā mañcaṁ bhindiṁsu, pīṭhe nisīditvā pīṭhaṁ bhindiṁsu. 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.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, tivaggassa mañcaṁ, tivaggassa pīṭhan”ti. “I allow a maximum of three on the same bed or bench.”

Tivaggopi mañce nisīditvā mañcaṁ bhindi, pīṭhe nisīditvā pīṭhaṁ bhindi …pe… The beds and benches still broke.

“anujānāmi, bhikkhave, duvaggassa mañcaṁ, duvaggassa pīṭhan”ti. “I allow a maximum of two on the same bed or bench.”

Tena kho pana samayena bhikkhū asamānāsanikehi saha dīghāsane nisīdituṁ kukkuccāyanti. 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.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, ṭhapetvā paṇḍakaṁ, mātugāmaṁ, ubhatobyañjanakaṁ, asamānāsanikehi saha dīghāsane nisīditun”ti. “I allow those who aren’t entitled to sit on the same seat to sit together on a long seat, except with a paṇḍaka, a woman, or a gynandromorph.”

Atha kho bhikkhūnaṁ etadahosi—The monks thought,

“kittakaṁ pacchimaṁ nu kho dīghāsanaṁ hotī”ti? “What’s the size of the smallest long seat?”

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, yaṁ tiṇṇaṁ pahoti, ettakaṁ pacchimaṁ dīghāsanan”ti. “A seat for three is the smallest long seat.”

Tena kho pana samayena visākhā migāramātā saṅghassa atthāya sāḷindaṁ pāsādaṁ kārāpetukāmā hoti hatthinakhakaṁ. At one time Visākhā Migāramātā wanted to build a stilt house for the benefit of the Sangha, including a porch and elephant globes.

Atha kho bhikkhūnaṁ etadahosi—The monks thought,

“kiṁ nu kho bhagavatā pāsādaparibhogo anuññāto kiṁ ananuññāto”ti? “What stilt-house equipment has the Buddha allowed and what hasn’t he allowed?”

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, sabbaṁ pāsādaparibhogan”ti. “I allow all stilt-house equipment.”

Tena kho pana samayena rañño pasenadissa kosalassa ayyikā kālaṅkatā hoti. At one time King Pasenadi of Kosala’s grandmother had just died.

Tassa kālaṅkiriyāya saṅghassa bahuṁ akappiyabhaṇḍaṁ uppannaṁ hoti, seyyathidaṁ—As a result, many unallowable goods were offered to the Sangha, that is:

āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddalomī, ekantalomī, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of kadalī-deer hide, seats with canopies, and seats with red cushions at each end.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṁ, pallaṅkassa vāḷe bhinditvā paribhuñjituṁ, tūlikaṁ vijaṭetvā bibbohanaṁ kātuṁ, avasesaṁ bhūmattharaṇaṁ kātun”ti. “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.”

3.1. Avissajjiyavatthu 19. What is not to be given away

Tena kho pana samayena sāvatthiyā avidūre aññatarasmiṁ gāmakāvāse āvāsikā bhikkhū upaddutā honti āgantukagamikānaṁ bhikkhūnaṁ senāsanaṁ paññapentā. 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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—They considered this

“etarahi kho mayaṁ, āvuso, upaddutā āgantukagamikānaṁ bhikkhūnaṁ senāsanaṁ paññapentā.

Handa mayaṁ, āvuso, sabbaṁ saṅghikaṁ senāsanaṁ ekassa dema. and thought, “Well, let’s give all the dwellings belonging to the Sangha to one of us.

Tassa santakaṁ paribhuñjissāmā”ti. We’ll then use what belongs to him.”

Te sabbaṁ saṅghikaṁ senāsanaṁ ekassa adaṁsu. And they did just that.

Āgantukā bhikkhū te bhikkhū etadavocuṁ—When newly-arrived monks said to them,

“amhākaṁ, āvuso, senāsanaṁ paññapethā”ti. “Please assign us a dwelling,”

“Natthāvuso, saṅghikaṁ senāsanaṁ; they replied, “There aren’t any dwellings belonging to the Sangha.

sabbaṁ amhehi ekassa dinnan”ti. We’ve given them to one monk.”

“Kiṁ pana tumhe, āvuso, saṅghikaṁ senāsanaṁ vissajjethā”ti? “So you’ve given away the dwellings belonging to the Sangha?”

“Evamāvuso”ti. “Yes.”

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them,

“kathañhi nāma bhikkhū saṅghikaṁ senāsanaṁ vissajjessantī”ti. “How could they give away the dwellings belonging to the Sangha?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, bhikkhū saṅghikaṁ senāsanaṁ vissajjentī”ti? “Is it true, monks, that they did this?”

“Saccaṁ, bhagavā”ti. “It’s true, sir.”

Vigarahi buddho bhagavā …pe… The Buddha rebuked them,

kathañhi nāma te, bhikkhave, moghapurisā saṅghikaṁ senāsanaṁ vissajjessanti? “How could those foolish men give away dwellings belonging to the Sangha?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”

vigarahitvā …pe… After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“Pañcimāni, bhikkhave, avissajjiyāni, na vissajjetabbāni, saṅghena vā gaṇena vā puggalena vā. “There are five things not to be given away, either by a sangha, a group, or an individual.

Vissajjitānipi avissajjitāni honti. Even if given away, they’re not actually given away.

Yo vissajjeyya, āpatti thullaccayassa. If you give any of them away, you commit a serious offense.

Katamāni pañca? What five?

Ārāmo, ārāmavatthu—A monastery or the site of a monastery,

idaṁ paṭhamaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vissajjitampi avissajjitaṁ hoti.

Yo vissajjeyya, āpatti thullaccayassa.

Vihāro, vihāravatthu—A dwelling or the site of a dwelling,

idaṁ dutiyaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vissajjitampi avissajjitaṁ hoti.

Yo vissajjeyya, āpatti thullaccayassa.

Mañco, pīṭhaṁ, bhisi, bibbohanaṁ—A bed, bench, mattress, or pillow,

idaṁ tatiyaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vissajjitampi avissajjitaṁ hoti.

Yo vissajjeyya, āpatti thullaccayassa.

Lohakumbhī, lohabhāṇakaṁ, lohavārako, lohakaṭāhaṁ, vāsi, parasu, kuṭhārī, kudālo, nikhādanaṁ—A metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, or a chisel,

idaṁ catutthaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vissajjitampi avissajjitaṁ hoti.

Yo vissajjeyya, āpatti thullaccayassa.

Valli, veḷu, muñjaṁ, pabbajaṁ, tiṇaṁ, mattikā, dārubhaṇḍaṁ, mattikābhaṇḍaṁ—A creeper, bamboo, reed, grass, clay, wooden goods, or ceramic goods.”

idaṁ pañcamaṁ avissajjiyaṁ, na vissajjetabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vissajjitampi avissajjitaṁ hoti.

Yo vissajjeyya, āpatti thullaccayassa.

Imāni kho, bhikkhave, pañca avissajjiyāni, na vissajjetabbāni, saṅghena vā gaṇena vā puggalena vā.

Vissajjitānipi avissajjitāni honti.

Yo vissajjeyya, āpatti thullaccayassā”ti.

3.2. Avebhaṅgiyavatthu 20. What is not to be distributed

Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena kīṭāgiri tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca. 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.

Assosuṁ kho assajipunabbasukā bhikkhū—The monks Assaji and Punabbasuka heard about this and said,

“bhagavā kira kīṭāgiriṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca.

Handa mayaṁ, āvuso, sabbaṁ saṅghikaṁ senāsanaṁ bhājema. “Well then, let’s distribute all the dwellings belonging to the Sangha.

Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā; Sāriputta and Mahāmoggallāna are in the grip of bad desires.

na mayaṁ tesaṁ senāsanaṁ paññapessāmā”ti, te sabbaṁ saṅghikaṁ senāsanaṁ bhājesuṁ. So let’s not assign them any dwellings.” And they distributed all the dwellings belonging to the Sangha.

Atha kho bhagavā anupubbena cārikaṁ caramāno yena kīṭāgiri tadavasari. When the Buddha eventually arrived at Kīṭāgiri,

Atha kho bhagavā sambahule bhikkhū āmantesi—he said to a group of monks,

“gacchatha tumhe, bhikkhave;

assajipunabbasuke bhikkhū upasaṅkamitvā evaṁ vadetha—“Go to the monks Assaji and Punabbasuka and say,

‘bhagavā, āvuso, āgacchati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca. ‘The Buddha is coming with a large sangha of five hundred monks, including Sāriputta and Mahāmoggallāna.

Bhagavato ca, āvuso, senāsanaṁ paññapetha, bhikkhusaṅghassa ca, sāriputtamoggallānānañcā’”ti. Please assign dwellings to the Buddha, to the Sangha of monks, and to Sāriputta and Mahāmoggallāna.’”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu, upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ—Saying, “Yes, sir,” they did just that.

“bhagavā, āvuso, āgacchati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sāriputtamoggallānehi ca.

Bhagavato ca, āvuso, senāsanaṁ paññapetha, bhikkhusaṅghassa ca, sāriputtamoggallānānañcā”ti.

“Natthāvuso, saṅghikaṁ senāsanaṁ. The monks Assaji and Punabbasuka replied, “There aren’t any dwellings belonging to the Sangha.

Sabbaṁ amhehi bhājitaṁ. We’ve shared them all out.

Svāgataṁ, āvuso, bhagavato. The Buddha is welcome

Yasmiṁ vihāre bhagavā icchissati tasmiṁ vihāre vasissati. and he may stay wherever he likes.

Pāpicchā sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā. But Sāriputta and Mahāmoggallāna are in the grip of bad desires.

Na mayaṁ tesaṁ senāsanaṁ paññapessāmā”ti. We won’t assign them any dwellings.”

“Kiṁ pana tumhe, āvuso, saṅghikaṁ senāsanaṁ bhājitthā”ti? “So you’ve distributed the dwellings belonging to the Sangha?”

“Evamāvuso”ti. “Yes.”

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them,

“kathañhi nāma assajipunabbasukā bhikkhū saṅghikaṁ senāsanaṁ bhājessantī”ti. “How could they distribute the dwellings belonging to the Sangha?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave …pe… “Is it true, monks, that they did this?”

“Saccaṁ, bhagavā”ti. “It’s true, sir.”

Vigarahi buddho bhagavā …pe… The Buddha rebuked them,

kathañhi nāma te, bhikkhave, moghapurisā saṅghikaṁ senāsanaṁ bhājessanti? “How could those foolish men distribute the dwellings belonging to the Sangha?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… This will affect people’s confidence …”

vigarahitvā …pe… After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“Pañcimāni, bhikkhave, avebhaṅgiyāni, na vibhajitabbāni, saṅghena vā gaṇena vā puggalena vā. “There are five things not to be distributed, either by a sangha, a group, or an individual.

Vibhattānipi avibhattāni honti. Even if distributed, they’re not actually distributed.

Yo vibhajeyya, āpatti thullaccayassa. If you distribute any of them, you commit a serious offense.

Katamāni pañca? What five?

Ārāmo, ārāmavatthu—A monastery or the site of a monastery,

idaṁ paṭhamaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vibhattampi avibhattaṁ hoti.

Yo vibhajeyya, āpatti thullaccayassa.

Vihāro, vihāravatthu—A dwelling or the site of a dwelling,

idaṁ dutiyaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vibhattampi avibhattaṁ hoti.

Yo vibhajeyya, āpatti thullaccayassa.

Mañco, pīṭhaṁ, bhisi, bibbohanaṁ—A bed, bench, mattress, or pillow,

idaṁ tatiyaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vibhattampi avibhattaṁ hoti.

Yo vibhajeyya, āpatti thullaccayassa.

Lohakumbhī, lohabhāṇakaṁ, lohavārako, lohakaṭāhaṁ, vāsī, parasu, kuṭhārī, kudālo, nikhādanaṁ—A metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, or a chisel,

idaṁ catutthaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vibhattampi avibhattaṁ hoti.

Yo vibhajeyya, āpatti thullaccayassa.

Vallī, veḷu, muñjaṁ, pabbajaṁ, tiṇaṁ, mattikā, dārubhaṇḍaṁ, mattikābhaṇḍaṁ—A creeper, bamboo, reed, grass, clay, wooden goods, or ceramic goods.”

idaṁ pañcamaṁ avebhaṅgiyaṁ, na vibhajitabbaṁ, saṅghena vā gaṇena vā puggalena vā.

Vibhattampi avibhattaṁ hoti.

Yo vibhajeyya, āpatti thullaccayassa.

Imāni kho, bhikkhave, pañca avebhaṅgiyāni, na vibhajitabbāni, saṅghena vā gaṇena vā puggalena vā.

Vibhattānipi avibhattāni honti.

Yo vibhajeyya, āpatti thullaccayassā”ti.

3.3. Navakammadānakathā 21. Discussion on putting in charge of building work

Atha kho bhagavā kīṭāgirismiṁ yathābhirantaṁ viharitvā yena āḷavī tena cārikaṁ pakkāmi. When the Buddha had stayed at Kīṭāgiri for as long as he liked, he set out wandering toward Āḷavī.

Anupubbena cārikaṁ caramāno yena āḷavī tadavasari. When he eventually arrived,

Tatra sudaṁ bhagavā āḷaviyaṁ viharati aggāḷave cetiye. he stayed at Aggāḷava Shrine.

Tena kho pana samayena āḷavakā bhikkhū evarūpāni navakammāni denti—At that time the monks of Āḷavī put monks in charge of building work such as this:

piṇḍanikkhepanamattenapi navakammaṁ denti; the mere filling of gaps,

kuṭṭalepanamattenapi navakammaṁ denti; the mere plastering of walls,

dvāraṭṭhapanamattenapi navakammaṁ denti; the mere hanging of doors,

aggaḷavaṭṭikaraṇamattenapi navakammaṁ denti; the mere making of door jambs,

ālokasandhikaraṇamattenapi navakammaṁ denti; the mere making of windows,

setavaṇṇakaraṇamattenapi navakammaṁ denti; the mere application of white coloring,

kāḷavaṇṇakaraṇamattenapi navakammaṁ denti; the mere application of black coloring,

gerukaparikammakaraṇamattenapi navakammaṁ denti; the mere treatment with red ocher,

chādanamattenapi navakammaṁ denti; the mere covering with a roof,

bandhanamattenapi navakammaṁ denti; the mere fastening of a roof,

bhaṇḍikāṭṭhapanamattenapi navakammaṁ denti; the mere fixing of cornices,

khaṇḍaphullapaṭisaṅkharaṇamattenapi navakammaṁ denti; the mere repair of what was defective or broken,

paribhaṇḍakaraṇamattenapi navakammaṁ denti; and the mere plastering of floors;

vīsativassikampi navakammaṁ denti; and they put monks in charge of building work for twenty years,

tiṁsavassikampi navakammaṁ denti; for thirty years,

yāvajīvikampi navakammaṁ denti; and for life;

dhūmakālikampi pariyositaṁ vihāraṁ navakammaṁ denti. and they put monks in charge of building work for life on finished dwellings.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them,

“kathañhi nāma āḷavakā bhikkhū evarūpāni navakammāni dassanti—“How can the monks at Āḷavī put monks in charge of such kinds of work?”

piṇḍanikkhepanamattenapi navakammaṁ dassanti;

kuṭṭalepanamattenapi …

dvāraṭṭhapanamattenapi …

aggaḷavaṭṭikaraṇamattenapi …

ālokasandhikaraṇamattenapi …

setavaṇṇakaraṇamattenapi …

kāḷavaṇṇakaraṇamattenapi …

gerukaparikammakaraṇamattenapi …

chādanamattenapi …

bandhanamattenapi …

bhaṇḍikāṭṭhapanamattenapi …

khaṇḍaphullapaṭisaṅkharaṇamattenapi …

paribhaṇḍakaraṇamattenapi …

vīsativassikampi …

tiṁsavassikampi …

yāvajīvikampi …

dhūmakālikampi pariyositaṁ vihāraṁ navakammaṁ dassantī”ti.

Bhagavato etamatthaṁ ārocesuṁ …pe… They told the Buddha. …

“saccaṁ kira, bhikkhave …pe… “Is it true, monks, that they do this?”

“saccaṁ, bhagavā”ti …pe… “It’s true, sir.” …

vigarahitvā …pe… After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

“na, bhikkhave, piṇḍanikkhepanamattena navakammaṁ dātabbaṁ …pe… “You shouldn’t put monks in charge of building work such as this: the mere filling of gaps,

na kuṭṭalepanamattena navakammaṁ dātabbaṁ. the mere plastering of walls,

Na dvāraṭṭhapanamattena navakammaṁ dātabbaṁ. the mere hanging of doors,

Na aggaḷavaṭṭikaraṇamattena navakammaṁ dātabbaṁ. the mere making of door jambs,

Na ālokasandhikaraṇamattena navakammaṁ dātabbaṁ. the mere making of windows,

Na setavaṇṇakaraṇamattena navakammaṁ dātabbaṁ. the mere application of white coloring,

Na kāḷavaṇṇakaraṇamattena navakammaṁ dātabbaṁ. the mere application of black coloring,

Na gerukaparikammakaraṇamattena navakammaṁ dātabbaṁ. the mere treatment with red ocher,

Na chādanamattena navakammaṁ dātabbaṁ. the mere covering with a roof,

Na bandhanamattena navakammaṁ dātabbaṁ. the mere fastening of a roof,

Na bhaṇḍikāṭṭhapanamattena navakammaṁ dātabbaṁ. the mere fixing of cornices,

Na khaṇḍaphullapaṭisaṅkharaṇamattena navakammaṁ dātabbaṁ. the mere repair of what is defective or broken,

Na paribhaṇḍakaraṇamattena navakammaṁ dātabbaṁ. or the mere plastering of floors;

Na vīsativassikaṁ navakammaṁ dātabbaṁ. and you shouldn’t put monks in charge of building work for twenty years,

Na tiṁsavassikaṁ navakammaṁ dātabbaṁ. for thirty years,

Na yāvajīvikaṁ navakammaṁ dātabbaṁ. or for life,

Na dhūmakālikampi pariyositaṁ vihāraṁ navakammaṁ dātabbaṁ. or put monks in charge of building work for life on finished dwellings.

Yo dadeyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, akataṁ vā vippakataṁ vā navakammaṁ dātuṁ, khuddake vihāre kammaṁ oloketvā chappañcavassikaṁ navakammaṁ dātuṁ, aḍḍhayoge kammaṁ oloketvā sattaṭṭhavassikaṁ navakammaṁ dātuṁ, mahallake vihāre pāsāde vā kammaṁ oloketvā dasadvādasavassikaṁ navakammaṁ dātun”ti. 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.”

Tena kho pana samayena bhikkhū sabbe vihāre navakammaṁ denti. On one occasion the monks put one person in charge of the building work on all the dwellings.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, sabbe vihāre navakammaṁ dātabbaṁ. “You shouldn’t put one person in charge of the building work on all the dwellings.

Yo dadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū ekassa dve denti. On one occasion the monks put one person in charge of the building work on two dwellings.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, ekassa dve dātabbā. “You shouldn’t put one person in charge of the building work on two dwellings.

Yo dadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū navakammaṁ gahetvā aññaṁ vāsenti. On one occasion the monks who had taken on building work had someone else stay in that dwelling.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, navakammaṁ gahetvā añño vāsetabbo. “When you have taken on building work, you shouldn’t have someone else stay in that dwelling.

Yo vāseyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū navakammaṁ gahetvā saṅghikaṁ paṭibāhenti. At one time monks who had taken on building work reserved what belonged to the Sangha.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, navakammaṁ gahetvā saṅghikaṁ paṭibāhitabbaṁ. “When you have taken on building work, you shouldn’t reserve what belongs to the Sangha.

Yo paṭibāheyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, ekaṁ varaseyyaṁ gahetun”ti. I allow you to take one good bed.”

Tena kho pana samayena bhikkhū nissīme ṭhitassa navakammaṁ denti. On one occasion the monks put one who was outside the monastery zone in charge of building work.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, nissīme ṭhitassa navakammaṁ dātabbaṁ. “You shouldn’t put one who’s outside the monastery zone in charge of building work.

Yo dadeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū navakammaṁ gahetvā sabbakālaṁ paṭibāhanti. At one time the monks who had taken on building work reserved a dwelling at all times.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, navakammaṁ gahetvā sabbakālaṁ paṭibāhitabbaṁ. “When you have taken on building work, you shouldn’t reserve a dwelling at all times.

Yo paṭibāheyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Tena kho pana samayena bhikkhū navakammaṁ gahetvā pakkamantipi, vibbhamantipi, kālampi karonti; At that time monks who had taken on building work left, disrobed, died,

sāmaṇerāpi paṭijānanti; admitted to being novice monks,

sikkhaṁ paccakkhātakāpi paṭijānanti; admitted to having renounced the training,

antimavatthuṁ ajjhāpannakāpi paṭijānanti; admitted to having committed the worst kind of offense,

ummattakāpi paṭijānanti; admitted to being insane,

khittacittāpi paṭijānanti; admitted to being deranged,

vedanāṭṭāpi paṭijānanti; admitted to being overwhelmed by pain,

āpattiyā adassane ukkhittakāpi paṭijānanti; admitted to having been ejected for not recognizing an offense,

āpattiyā appaṭikamme ukkhittakāpi paṭijānanti; admitted to having been ejected for not making amends for an offense,

pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti; admitted to having been ejected for not giving up a bad view,

paṇḍakāpi paṭijānanti; admitted to being paṇḍakas,

theyyasaṁvāsakāpi paṭijānanti; admitted to being fake monks,

titthiyapakkantakāpi paṭijānanti; admitted to previously having left to join the monastics of another religion,

tiracchānagatāpi paṭijānanti; admitted to being animals,

mātughātakāpi paṭijānanti; admitted to being matricides,

pitughātakāpi paṭijānanti; admitted to being patricides,

arahantaghātakāpi paṭijānanti; admitted to being murderers of a perfected one,

bhikkhunidūsakāpi paṭijānanti; admitted to having raped a nun,

saṅghabhedakāpi paṭijānanti; admitted to having caused a schism in the Sangha,

lohituppādakāpi paṭijānanti; admitted to having caused the Buddha to bleed,

ubhatobyañjanakāpi paṭijānanti. or admitted to being gynandromorphs.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pakkamati—“If a monk who’s taken on building work departs,

mā saṅghassa hāyīti aññassa dātabbaṁ. it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā vibbhamati …pe… If a monk who’s taken on building work disrobes,

kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti—dies, admits to being a novice monk, admits to having renounced the training, admits to having committed the worst kind of offense, admits to being insane, admits to being deranged, admits to being overwhelmed by pain, admits to having been ejected for not recognizing an offense, admits to having been ejected for not making amends for an offense, admits to having been ejected for not giving up a bad view, admits to being a paṇḍaka, admits to being a fake monk, admits to previously having left to join the monastics of another religion, admits to being an animal, admits to being a matricide, admits to being a patricide, admits to being a murderer of a perfected one, admits to having raped a nun, admits to having caused a schism in the Sangha, admits to having caused the Buddha to bleed, or admits to being a gynandromorph,

mā saṅghassa hāyīti aññassa dātabbaṁ. it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā vippakate pakkamati—If a monk who’s taken on building work departs while it’s still unfinished,

mā saṅghassa hāyīti aññassa dātabbaṁ. it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā vippakate vibbhamati …pe… If a monk who’s taken on building work disrobes while it’s still unfinished …

ubhatobyañjanako paṭijānāti—or admits to being a gynandromorph while it’s still unfinished,

mā saṅghassa hāyīti aññassa dātabbaṁ. it should be given to another, with the thought, ‘What belongs to the Sangha shouldn’t be allowed to deteriorate.’

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite pakkamati—If a monk who’s taken on building work departs when it’s finished,

tassevetaṁ. then it’s still for him.

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite vibbhamati …pe… If a monk who’s taken on building work disrobes when it’s finished;

kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti—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—

saṅgho sāmī. then the Sangha is the owner.

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti—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—

tassevetaṁ. then it’s still for him.

Idha pana, bhikkhave, bhikkhu navakammaṁ gahetvā pariyosite paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti—If a monk who’s taken on building work admits, when it’s finished, to being a paṇḍaka; admits, when it’s finished, to being a fake monk; admits, when it’s finished, to previously having left to join the monastics of another religion; admits, when it’s finished, to being an animal; admits, when it’s finished, to being a matricide; admits, when it’s finished, to being a patricide; admits, when it’s finished, to being a murderer of a perfected one; admits, when it’s finished, to having raped a nun; admits, when it’s finished, to having caused a schism in the Sangha; admits, when it’s finished, to having caused the Buddha to bleed; or admits, when it’s finished, to being a gynandromorph—

saṅgho sāmī”ti. then the Sangha is the owner.”

3.4. Aññatraparibhogapaṭikkhepādi 22. The prohibition against using equipment where it doesn’t belong, etc.

Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṁ senāsanaṁ aññatra paribhuñjanti. At one time the monks used a certain lay follower’s equipment where it did not belong.

Atha kho so upāsako ujjhāyati khiyyati vipāceti—That lay follower complained and criticized them,

“kathañhi nāma bhadantā aññatra paribhogaṁ aññatra paribhuñjissantī”ti. “How can the venerables use equipment where it doesn’t belong?”

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. “You shouldn’t use equipment where it doesn’t belong.

Yo paribhuñjeyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṁ kukkuccāyantā chamāya nisīdanti. 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.

Gattānipi cīvarānipi paṁsukitāni honti. They got dirty, as did their robes.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, tāvakālikaṁ haritun”ti. “I allow you to borrow.”

Tena kho pana samayena saṅghassa mahāvihāro undriyati. At that time a large dwelling belonging to the Sangha was decaying.

Bhikkhū kukkuccāyantā senāsanaṁ nātiharanti. Being afraid of wrongdoing, the monks did not remove the furniture.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, guttatthāya haritun”ti. “I allow you to move it for the purpose of protection.”

Tena kho pana samayena saṅghassa senāsanaparikkhāriko mahaggho kambalo uppanno hoti. On one occasion the Sangha had been given a valuable, woolen furniture cloth.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, phātikammatthāya parivattetun”ti. “I allow you to do a beneficial trade.”

Tena kho pana samayena saṅghassa senāsanaparikkhārikaṁ mahagghaṁ dussaṁ uppannaṁ hoti. On one occasion the Sangha was offered a valuable furniture cloth.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, phātikammatthāya parivattetun”ti. “I allow you to do a beneficial trade.”

Tena kho pana samayena saṅghassa acchacammaṁ uppannaṁ hoti. On one occasion the Sangha was offered a bear skin.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pādapuñchaniṁ kātun”ti. “I allow you to make it into a doormat.”

Tena kho pana samayena saṅghassa cakkalikaṁ uppannaṁ hoti. On one occasion the Sangha was offered a round pad.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pādapuñchaniṁ kātun”ti. “I allow you to make it into a doormat.”

Tena kho pana samayena saṅghassa coḷakaṁ uppannaṁ hoti. On one occasion the Sangha was offered a cloth.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pādapuñchaniṁ kātun”ti. “I allow you to make it into a doormat.”

Tena kho pana samayena bhikkhū adhotehi pādehi senāsanaṁ akkamanti. At that time there were monks who stepped into the dwellings with dirty feet.

Senāsanaṁ dussati. The dwellings got dirty.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, adhotehi pādehi senāsanaṁ akkamitabbaṁ. “You shouldn’t step into a dwelling with dirty feet.

Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū allehi pādehi senāsanaṁ akkamanti. At that time there were monks who stepped into the dwellings with wet feet.

Senāsanaṁ dussati. The dwellings got dirty.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, allehi pādehi senāsanaṁ akkamitabbaṁ. “You shouldn’t step into a dwelling with wet feet.

Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū saupāhanā senāsanaṁ akkamanti. At that time there were monks who stepped into the dwellings with their sandals on.

Senāsanaṁ dussati. The dwellings got dirty.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, saupāhanena senāsanaṁ akkamitabbaṁ. “You shouldn’t step into a dwelling with your sandals on.

Yo akkameyya, āpatti dukkaṭassā”ti. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū parikammakatāya bhūmiyā niṭṭhubhanti. At that time there were monks who spat on treated floors.

Vaṇṇo dussati. The coloring was spoiled.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, parikammakatāya bhūmiyā niṭṭhubhitabbaṁ. “You shouldn’t spit on treated floors.

Yo niṭṭhubheyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, kheḷamallakan”ti. I allow spittoons.”

Tena kho pana samayena mañcapādāpi pīṭhapādāpi parikammakataṁ bhūmiṁ vilikhanti. At that time the legs of the beds and benches scratched the treated floors. The coloring was spoiled.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, coḷakena paliveṭhetun”ti. “You should wrap the legs in cloth.”

Tena kho pana samayena bhikkhū parikammakataṁ bhittiṁ apassenti. At that time there were monks who leaned on treated walls.

Vaṇṇo dussati. The coloring was spoiled.

Bhagavato etamatthaṁ ārocesuṁ.

“Na, bhikkhave, parikammakatā bhitti apassetabbā. “You shouldn’t lean on treated walls.

Yo apasseyya, āpatti dukkaṭassa. If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, apassenaphalakan”ti. I allow leaning boards.”

Apassenaphalakaṁ heṭṭhato bhūmiṁ vilikhati, uparito bhittiñca. The lower edge of the leaning boards scratched the floor and the upper edge scratched the wall.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, heṭṭhato ca uparito ca coḷakena paliveṭhetun”ti. “You should wrap the lower and upper edges in cloth.”

Tena kho pana samayena bhikkhū dhotapādakā nipajjituṁ kukkuccāyanti. Being afraid of wrongdoing, the monks did not lie down with washed feet.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, paccattharitvā nipajjitun”ti. “You should spread a sheet and then lie down.”

3.5. Saṅghabhattādianujānana 23. The allowance for meals for the Sangha, etc.

Atha kho bhagavā āḷaviyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. When the Buddha had stayed at Āḷavī for as long as he liked, he set out wandering toward Rājagaha.

Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. When he eventually arrived,

Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. he stayed in the Bamboo Grove, the squirrel sanctuary.

Tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti. At that time Rājagaha was short of food

Manussā na sakkonti saṅghabhattaṁ kātuṁ; and people were unable to make meals for the whole Sangha.

icchanti uddesabhattaṁ nimantanaṁ salākabhattaṁ pakkhikaṁ uposathikaṁ pāṭipadikaṁ kātuṁ. 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.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, saṅghabhattaṁ uddesabhattaṁ nimantanaṁ salākabhattaṁ pakkhikaṁ uposathikaṁ pāṭipadikan”ti. “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.”

3.6. Bhattuddesakasammuti 24. The appointment of a designator of meals

Tena kho pana samayena chabbaggiyā bhikkhū attano varabhattāni gahetvā lāmakāni bhattāni bhikkhūnaṁ denti. 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.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhattuddesakaṁ sammannituṁ—“You should appoint a monk who has five qualities as the designator of meals:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, uddiṭṭhānuddiṭṭhañca jāneyya. he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and has not been designated.

Evañca pana, bhikkhave, sammannitabbo. And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ bhattuddesakaṁ sammanneyya. If the Sangha is ready, it should appoint monk so-and-so as the designator of meals.

Esā ñatti. This is the motion.

Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ bhattuddesakaṁ sammannati. The Sangha appoints monk so-and-so as the designator of meals.

Yassāyasmato khamati itthannāmassa bhikkhuno bhattuddesakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as the designator of meals should remain silent.

yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu bhattuddesako. The Sangha has appointed monk so-and-so as the designator of meals.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”

Atha kho bhattuddesakānaṁ bhikkhūnaṁ etadahosi—The monks who were designators of meals thought,

“kathaṁ nu kho bhattaṁ uddisitabban”ti? “How should we designate the meals?”

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā bhattaṁ uddisitun”ti. “You should mark tickets, make a heap of them, and then designate the meals.”

3.7. Senāsanapaññāpakādisammuti 25. The appointment of an assigner of dwellings, etc.

Tena kho pana samayena saṅghassa senāsanapaññāpako na hoti …pe… At that time there was no assigner of dwellings …

bhaṇḍāgāriko na hoti …pe… no storeman …

cīvarappaṭiggāhako na hoti …pe… no receiver of robe-cloth …

cīvarabhājako na hoti …pe… no distributor of robe-cloth …

yāgubhājako na hoti …pe… no distributor of congee …

phalabhājako na hoti …pe… no distributor of fruit …

khajjakabhājako na hoti. no distributor of fresh food.

Khajjakaṁ abhājiyamānaṁ nassati. Because it was not distributed, the fresh food perished.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ khajjakabhājakaṁ sammannituṁ—“You should appoint a monk who has five qualities as the distributor of fresh food:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya. he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and has not been distributed.

Evañca pana, bhikkhave, sammannitabbo. And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ khajjakabhājakaṁ sammanneyya. If the Sangha is ready, it should appoint monk so-and-so as the distributor of fresh food.

Esā ñatti. This is the motion.

Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ khajjakabhājakaṁ sammannati. The Sangha appoints monk so-and-so as the distributor of fresh food.

Yassāyasmato khamati itthannāmassa bhikkhuno khajjakabhājakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as the distributor of fresh food should remain silent.

yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu khajjakabhājako. The Sangha has appointed monk so-and-so as the distributor of fresh food.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”

3.8. Appamattakavissajjakasammuti 26. The appointment of a distributor of minor requisites

Tena kho pana samayena saṅghassa bhaṇḍāgāre appamattako parikkhāro uppanno hoti. At that time there were minor requisites in the storeroom.

Bhagavato etamatthaṁ ārocesuṁ. They told the Buddha.

“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ appamattakavissajjakaṁ sammannituṁ—“You should appoint a monk who has five qualities as the distributor of minor requisites:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, vissajjitāvissajjitañca jāneyya. he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and has not been distributed.

Evañca pana, bhikkhave, sammannitabbo. And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ appamattakavissajjakaṁ sammanneyya. If the Sangha is ready, it should appoint monk so-and-so as the distributor of minor requisites.

Esā ñatti. This is the motion.

Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ appamattakavissajjakaṁ sammannati. The Sangha appoints monk so-and-so as the distributor of minor requisites.

Yassāyasmato khamati itthannāmassa bhikkhuno appamattakavissajjakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as the distributor of minor requisites should remain silent.

yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu appamattakavissajjako. The Sangha has appointed monk so-and-so as the distributor of minor requisites.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena appamattakavissajjakena bhikkhunā ekā sūci dātabbā, satthakaṁ dātabbaṁ, upāhanā dātabbā, kāyabandhanaṁ dātabbaṁ, aṁsabaddhako dātabbo, parissāvanaṁ dātabbaṁ, dhammakaraṇo dātabbo, kusi dātabbā, aḍḍhakusi dātabbā, maṇḍalaṁ dātabbaṁ, aḍḍhamaṇḍalaṁ dātabbaṁ, anuvāto dātabbo, paribhaṇḍaṁ dātabbaṁ. 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.

Sace hoti saṅghassa sappi vā telaṁ vā madhu vā phāṇitaṁ vā, sakiṁ paṭisāyituṁ dātabbaṁ. If the Sangha has ghee, oil, honey, or syrup, he should give it out for a single use.

Sace punapi attho hoti, punapi dātabbaṁ. If it is needed again, he should give it out again.

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

Tena kho pana samayena saṅghassa sāṭiyaggāhāpako na hoti …pe… At that time there was no distributor of rainy-season bathing cloths …

pattaggāhāpako na hoti …pe… no distributor of almsbowls …

ārāmikapesako na hoti …pe… no supervisor of monastery workers …

sāmaṇerapesako na hoti. no supervisor of novice monks.

Sāmaṇerā apesiyamānā kammaṁ na karonti. Not being supervised, the novice monks didn’t do their work.

Bhagavato etamatthaṁ ārocesuṁ.

“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ sāmaṇerapesakaṁ sammannituṁ—“You should appoint a monk who has five qualities as the supervisor of novice monks:

yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, pesitāpesitañca jāneyya. he’s not biased by favoritism, ill will, confusion, or fear, and he knows who is and isn’t supervised.

Evañca pana, bhikkhave, sammannitabbo. And he should be appointed like this.

Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho. ‘Please, venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ sāmaṇerapesakaṁ sammanneyya. If the Sangha is ready, it should appoint monk so-and-so as the supervisor of novice monks.

Esā ñatti. This is the motion.

Suṇātu me, bhante, saṅgho. Please, venerables, I ask the Sangha to listen.

Saṅgho itthannāmaṁ bhikkhuṁ sāmaṇerapesakaṁ sammannati. The Sangha appoints monk so-and-so as the supervisor of novice monks.

Yassāyasmato khamati itthannāmassa bhikkhuno sāmaṇerapesakassa sammuti, so tuṇhassa; Any monk who approves of appointing monk so-and-so as the supervisor of novice monks should remain silent.

yassa nakkhamati, so bhāseyya. Any monk who doesn’t approve should speak up.

Sammato saṅghena itthannāmo bhikkhu sāmaṇerapesako. The Sangha has appointed monk so-and-so as the supervisor of novice monks.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. The Sangha approves and is therefore silent. I will remember it thus.’”

Tatiyabhāṇavāro niṭṭhito. The third section for recitation is finished.

Senāsanakkhandhako chaṭṭho. The sixth chapter on resting places is finished.

Tassuddānaṁ This is the summary:

Vihāraṁ buddhaseṭṭhena, “Dwellings by the excellent Buddha,

apaññattaṁ tadā ahu; Had then not been allowed;

Tahaṁ tahaṁ nikkhamanti, The disciples of the Victor emerged,

vāsā te jinasāvakā. From their resting places here and there.

Seṭṭhī gahapati disvā, The wealthy merchant having seen this,

bhikkhūnaṁ idamabravi; Said this to the monks;

Kārāpeyyaṁ vaseyyātha, If I make, will you dwell,

paṭipucchiṁsu nāyakaṁ. They asked the Leader.

Vihāraṁ aḍḍhayogañca, Dwellings, and stilt houses,

pāsādaṁ hammiyaṁ guhaṁ; Of three kinds, caves;

Pañcaleṇaṁ anuññāsi, He allowed five kinds of shelters,

vihāre seṭṭhi kārayi. The merchant had dwellings made.

Jano vihāraṁ kāreti, People had dwellings made,

akavāṭaṁ asaṁvutaṁ; Without door it was unguarded;

Kavāṭaṁ piṭṭhasaṅghāṭaṁ, Door, door frame,

udukkhalañca uttari. And hinge below, above.

Āviñchanacchiddaṁ rajjuṁ, Hole for pulling, rope,

vaṭṭiñca kapisīsakaṁ; And door jamb, bolt socket;

Sūcighaṭitāḷacchiddaṁ, Bolt, latch, keyhole,

lohakaṭṭhavisāṇakaṁ. Metal, wood, horn.

Yantakaṁ sūcikañceva, Yantaka-bolts, and just bolts,

chadanaṁ ullittāvalittaṁ; Roof, plaster inside and outside;

Vedijālasalākañca, Railing, lattice, and bars,

cakkali santharena ca. Cloth covers, and with a mat.

Miḍḍhi bidalamañcañca, Bench, and wicker bed,

sosānikamasārako; Charnel ground, masāraka;

Bundikuḷirapādañca, Bundi, and having crooked legs;

āhaccāsandi uccake. Detachable, square bench, about a tall one.

Sattaṅgo ca bhaddapīṭhaṁ, And sofa, cane bench,

pīṭhakeḷakapādakaṁ; Small bench with cloth, ram-like legs;

Āmalāphalakā kocchā, Many legs, plank, stools,

palālapīṭhameva ca. And just a bench of straw.

Uccāhipaṭipādakā, High, snake, supports,

aṭṭhaṅguli ca pādakā; And supports of eight fingerbreadths;

Suttaṁ aṭṭhapadaṁ coḷaṁ, String, cross weaving, cloth,

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

Giraggo bhisiyo cāpi, Hilltop fair, and also mattresses,

dussaṁ senāsanampi ca; And also furniture cloth;

Onaddhaṁ heṭṭhā patati, Upholstered, sank down,

uppāṭetvā haranti ca. And removed and taken away.

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

anuññāsi tathāgato; Was allowed by the Buddha;

Titthiyā vihāre cāpi, And also in the dwellings of monastics of other religions,

thusaṁ saṇhañca mattikā. Husk, and soft clay.

Ikkāsaṁ pāṇikaṁ kuṇḍaṁ, Sap, trowel, bran,

sāsapaṁ sitthatelakaṁ; Mustard seed, beeswax;

Ussanne paccuddharituṁ, To wipe off when thick,

pharusaṁ gaṇḍumattikaṁ. Rough, excreted clay.

Ikkāsaṁ paṭibhānañca, Sap, and picture,

nīcā cayo ca āruhaṁ; Low, and mound, getting up;

Paripatanti āḷakā, They fell down, accessible to the public,

aḍḍhakuṭṭaṁ tayo puna. A half wall, again three.

Khuddake kuṭṭapādo ca, A small one, and base of a wall,

ovassati saraṁ khilaṁ; Rains through, scream, peg;

Cīvaravaṁsaṁ rajjuñca, Bamboo robe rack, and line,

āḷindaṁ kiṭikena ca. Porch, and with a screen.

Ālambanaṁ tiṇacuṇṇaṁ, Rails, grass and dust,

heṭṭhāmagge nayaṁ kare; The method should be applied in the above way;

Ajjhokāse otappati, Outside, it became warm,

sālaṁ heṭṭhā ca bhājanaṁ. Shed, and as above, vessel.

Vihāro koṭṭhako ceva, Dwelling, and just a gatehouse,

pariveṇaggisālakaṁ; Yard, water-boiling shed;

Ārāme ca puna koṭṭhe, And about a monastery, again about a gatehouse,

heṭṭhaññeva nayaṁ kare. The same method should be applied as above.

Sudhaṁ anāthapiṇḍi ca, Plaster, and Anāthapiṇḍika,

saddho sītavanaṁ agā; Faith, went to Cool Grove;

Diṭṭhadhammo nimantesi, Having seen the Truth, he invited,

saha saṅghena nāyakaṁ. The Leader together with the Sangha.

Āṇāpesantarāmagge, On his way he told,

ārāmaṁ kārayī gaṇo; The group built a monastery;

Vesāliyaṁ navakammaṁ, Building work in Vesālī,

purato ca pariggahi. And ahead possession was taken.

Ko arahati bhattagge, Who deserves in the dining hall,

tittirañca avandiyā; And partridge, not to be paid respect;

Pariggahitantaragharā, Took possession, inhabited areas,

tūlo sāvatthi osari. Cotton down, he entered Sāvatthī.

Patiṭṭhāpesi ārāmaṁ, He dedicated the monastery,

bhattagge ca kolāhalaṁ; And an uproar in the dining hall;

Gilānā varaseyyā ca, The sick, and the best beds,

lesā sattarasā tahiṁ. Pretext, seventeen there,

Kena nu kho kathaṁ nu kho, Who, how,

vihāraggena bhājayi; One was allocated to each dwelling;

Pariveṇaṁ anubhāgañca, Yard, and an additional share,

akāmā bhāgaṁ no dade. Unwillingly a share should not be given.

Nissīmaṁ sabbakālañca, Outside the zone, and at all times,

gāhā senāsane tayo; Three allocations of dwellings;

Upanando ca vaṇṇesi, And Upananda, he praised,

ṭhitakā samakāsanā. Standing, a similar seat.

Samānāsanikā bhindiṁsu, Those entitled to the same seats, they broke,

tivaggā ca duvaggikaṁ; And a group of three, group of two;

Asamānāsanikā dīghaṁ, Not entitled to the same seat, long,

sāḷindaṁ paribhuñjituṁ. Including a porch, to use.

Ayyikā ca avidūre, And grandmother, not far,

bhājitañca kīṭāgire; And distributed, in Kīṭāgiri;

Āḷavī piṇḍakakuṭṭehi, Āḷavī, fill, with walls,

dvāraaggaḷavaṭṭikā. Door, door jamb.

Ālokasetakāḷañca, Window, white, and black,

geruchādanabandhanā; Red ocher, roof, fastening;

Bhaṇḍikhaṇḍaparibhaṇḍaṁ, Cornice, defective, plastering the floor,

vīsa tiṁsā ca kālikā. Twenty, and thirty, for life.

Osite akataṁ vippaṁ, When inhabited, not started, unfinished,

khudde chappañcavassikaṁ; Five or six years in a small one;

Aḍḍhayoge ca sattaṭṭha, And seven or eight in a small stilt house,

mahalle dasa dvādasa. Ten or twelve in a large one.

Sabbaṁ vihāraṁ ekassa, All dwellings to one,

aññaṁ vāsenti saṅghikaṁ; Had someone else stay, belonging to the Sangha;

Nissīmaṁ sabbakālañca, Outside the zone, and at all times,

pakkami vibbhamanti ca. Left, and disrobed.

Kālañca sāmaṇerañca, And died, and novice monk,

sikkhāpaccakkhaantimaṁ; Renounced the training, the worst;

Ummattakhittacittā ca, Insane, and deranged,

vedanāpattidassanā. Pain, not recognizing an offense.

Appaṭikammadiṭṭhiyā, Not making amends, of a view,

paṇḍakā theyyatitthiyā; Paṇḍakā, fake, monastics of another religion;

Tiracchānamātupitu, Animal, mother, father,

arahantā ca dūsakā. And perfected ones, rapists.

Bhedakā lohituppādā, Schismatics, those who cause the Buddha to bleed,

ubhato cāpi byañjanakā; And also gynandromorphs;

Mā saṅghassa parihāyi, Let not the belongings of the Sangha deteriorate.

kammaṁ aññassa dātave. The work should be given to another.

Vippakate ca aññassa, And when unfinished to another,

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

Vibbhamati kālaṅkato, He disrobes, dies,

sāmaṇero ca jāyati. And becomes a novice.

Paccakkhāto ca sikkhāya, And renounces the training,

antimajjhāpannako yadi; If he has committed the worst;

Saṅghova sāmiko hoti, Just the Sangha is the owner,

ummattakhittavedanā. Insane, deranged, pain.

Adassanāppaṭikamme, Not recognizing, not making amends,

diṭṭhi tasseva hoti taṁ; He has just that view;

Paṇḍako theyyatitthī ca, Paṇḍaka, fake, and monastic of another religion,

tiracchānamātupettikaṁ. Animal, mother, paternal.

Ghātako dūsako cāpi, A murderer, and also a rapist,

bhedalohitabyañjanā; Schismatic, blood, gynandromorph;

Paṭijānāti yadi so, If he admits,

saṅghova hoti sāmiko. Just the Sangha is the owner.

Harantaññatra kukkuccaṁ, Took elsewhere, anxious,

undriyati ca kambalaṁ; And it decayed, woolen cloth;

Dussañca cammacakkalī, And cloth, skin, round pad,

coḷakaṁ akkamanti ca. Cloth, and they stepped.

Allā upāhanāniṭṭhu, Wet, sandals, spitting,

likhanti apassenti ca; They spoiled, and they leaned;

Apassenaṁ likhateva, The leaning board scratched,

dhotapaccattharena ca. Washed, and with a sheet.

Rājagahe na sakkonti, In Rājagaha they were unable,

lāmakaṁ bhattuddesakaṁ; Inferior, a designator of meals;

Kathaṁ nu kho paññāpakaṁ, How, an assigner,

bhaṇḍāgārikasammuti. Appointment of a storeman.

Paṭiggāhabhājako cāpi, A receiver, and also a distributor,

yāgu ca phalabhājako; And congee, a distributor of fruit;

Khajjakabhājako ceva, And just a distributor of fresh food,

appamattakavissajje. About a distributor of minor requisites.

Sāṭiyaggāhāpako ceva, And also a distributor of rainy-season bathing cloths.

tatheva pattaggāhako; Just so a distributor of almsbowls;

Ārāmikasāmaṇera, Monastery worker, novice monk,

pesakassa ca sammuti. And agreement for a supervisor.

Sabbābhibhū lokavidū, He has conquered all and knows the world,

hitacitto vināyako; The Leader intent on what’s beneficial:

Leṇatthañca sukhatthañca, They’re for the sake of shelter and happiness,

jhāyituñca vipassitunti. To attain absorption and to see clearly.”

Senāsanakkhandhako niṭṭhito. The chapter on resting places is finished.

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