Dg Kd 19Lodgings

THE FOUR-PART VINAYA

LODGINGS

1. The Kalandaka Bamboo Grove

The Blessed One was staying in the country of Vārāṇasī.

At that time five persons rose from their seats, bared their right shoulders, touched their right knees to the ground, joined their palms, and addressed the Blessed One:

"In what kinds of dwellings should we reside, and what kinds of bedding should we use?"

The Buddha said:

"I permit you to dwell in forest hermitages, at the foot of trees, in empty rooms, in caves and grottoes, in mountain clefts, on open ground, beside haystacks or heaps of grass, in forests, beside charnel grounds, or at the water's edge. Spread grass or leaves to sit upon."

The monks were suffering from illness because they had no pillows when they lay down. The Buddha permitted them to use stone, tile, wood, the arm, or any one of the ten kinds of robes as a pillow.

The Blessed One was staying at Rājagaha. King Bimbisāra of Magadha thought: "Whichever garden the Blessed One enters first upon his arrival, I shall offer that garden to serve as a monastery. Within Rājagaha, the Kalandaka Bamboo Grove is foremost among all gardens."

The Blessed One, knowing the king's thoughts, went first to the Kalandaka Bamboo Grove. Seeing the Blessed One from afar, the king dismounted from his elephant, took the cushion from the elephant's back, folded it into four layers, spread it out, and respectfully invited the Blessed One to be seated. When the Blessed One had taken his seat, King Bimbisāra took a golden water vessel, offered water to the Buddha, and said:

"Within Rājagaha, this Kalandaka Bamboo Grove is the most beautiful of all. I now wish to offer it to the Blessed One. May the Blessed One compassionately accept it."

The Buddha said to the king:

"Great King, you should offer this garden to the Buddha and to the Sangha of the four quarters. Why so? If a monastery, its grounds, or the property within the grounds, a dwelling or the property within a dwelling, robes and bowls, sitting cloths, needle cases—all that belongs to the Buddha—then neither the gods, nor humankind, nor Māra, nor Brahmā, nor śramaṇas, nor brahmins can make use of it, and it is to be revered as a jeweled stūpa."

The king then said to the Buddha:

"Venerable Sir, I offer this Kalandaka Bamboo Grove to the Buddha and to the Sangha of the four quarters. May the Blessed One and the Sangha of the four quarters, out of compassion for me, graciously accept it."

The Blessed One encouraged him with the following verse:

King Bimbisāra reverently prostrated, touching his head and face to the feet of the Buddha, then withdrew to one side. The Blessed One taught the king the Dharma by skillful means, bringing him to joy. When the king had heard the Buddha's teaching and been brought to joy, he rose from his seat, paid reverence to the Buddha, and took his leave.

2. The Monastery

At that time, the monks, early in the morning, made their way from Gijjhakūṭa mountain into Rājagaha. Within the city, a great elder encountered them and asked:

"Where did you rest last night, Venerables?"

They replied:

"We rested in mountain caves, at the water's edge, at the foot of trees, beside rocks, and on open ground among the grass."

The elder asked:

"Are there no dwellings?"

"There are none."

The elder asked further:

"Would it be permissible to build dwellings?"

"The Blessed One has not yet permitted the building of dwellings."

The monks reported this to the Buddha. The Buddha instructed:

"I permit the building of dwellings."

When the elder heard that the Buddha had permitted the monks to build dwellings, he immediately built sixty individual rooms on Gijjhakūṭa mountain, fully equipped with all necessary articles. He then invited the Buddha and the Sangha to come the following morning to receive a meal and to accept the offering of the dwellings. That night he prepared an abundance of fine and nourishing food.

In the morning he went to announce that it was time. The Blessed One, at dawn, together with twelve hundred and fifty great monks, put on their robes, took up their bowls, and went to the elder's home, where they took their seats. The elder, with his own hands, respectfully served the Buddha and the Sangha with a full and ample offering of pure and fine food.

When the meal was finished, the elder took a golden vessel filled with water and presented it to the Blessed One, then said:

"I have built sixty dwellings on Gijjhakūṭa mountain, fully equipped with all necessary articles, for the sake of merit, for the sake of great offering, and to be reborn on the path of good fortune. I now offer them to the Buddha and to the Sangha of the four quarters. May the Blessed One compassionately accept them."

The Blessed One accepted, and encouraged him with the following words:

At that time, the elder of Rājagaha took a low seat and sat before the Blessed One. The Blessed One taught the Dharma to him by countless skillful means, instructing and enlightening him, bringing him to joy. Having taught the Dharma to the elder, instructed and enlightened him, and brought him to joy, the Blessed One rose from his seat and departed.

When King Bimbisāra heard that the Blessed One had permitted the Sangha to build dwellings, he wished to vow to construct a great lecture hall in the Kalandaka Bamboo Grove, like a royal palace, fully supplied with all necessary articles. The Buddha permitted this to be done.

A donor wished to build multi-storied pavilions for the Sangha. The Buddha permitted it. A donor wished to build a vimāna-style room for the Sangha. The Buddha permitted it. A donor wished to build an elephant-shaped room for the Sangha. The Buddha permitted it. A donor wished to build various kinds of dwellings for the Sangha. The Buddha permitted it.

Monks who wished to build rooms—the Buddha permitted it. According to the method of building rooms, all that was needed was also permitted. After the rooms were built, if the floor became soiled with dust, mud should be used to plaster it. Because there was no bedding to spread for sleeping, the monks fell ill. The Buddha permitted the use of a liyanda robe, a māra robe, a māomāra robe, a māolu robe, or any one of the ten kinds of robes to be spread upon the ground. If illness persisted, the Buddha permitted the making of beds.

There are five kinds of beds, as described above. A monk who wished to have a woven bed—the Buddha permitted weaving, but with the exception of two kinds of cord that must not be used: leather and hair. All other kinds of cord may be used for weaving.

If cord is insufficient, it may be threaded through the mortise holes to weave sparsely. A monk's bed having no bedding on which to sleep caused illness. The Buddha permitted the making of mattresses to spread upon the bed for sleeping.

A monk not knowing what material to use—the Buddha permitted the use of straw, grass, wool, or cotton as filling. If the mattress is small, it should be stretched out and sewn onto the four sides of the bed. If the border of the mattress is damaged, it should be mended.

If the filling has bunched up in one place, it should be quilted together. If the mattress has become soiled and grimy, another layer should be sewn on top of it. If, after sewing on an additional layer, it is still grimy, a felt sleeping mat should be made to cover it.

Monks having no pillows—the Buddha permitted the making of pillows. Not knowing how to make them, the Buddha instructed that they be sewn square, round, or triangular.

3. Beds

1. At that time, in Rājagaha, the Sangha received a large quantity of śāṇu fibers. The monks, uncertain, dared not accept them. The Buddha instructed:

"I permit their use for making cord beds, wooden beds, or weaving into mattresses, undergarments, or floor coverings, or for making rope, or for stuffing mattresses."

The monks received beds woven from batsma grass cord. The Buddha permitted their use.

Snakes, scorpions, centipedes, and poisonous creatures entered the rooms. Monks who had not yet abandoned desire were frightened upon seeing them. The Buddha permitted the making of bed legs. The group of six monks made the bed legs too high, and the Buddha instructed:

"Bed legs must not be made too high. The maximum height is one foot and five inches, or one handspan."

2. A monk stored his robes in an unsafe place. The Buddha instructed that they should be kept at the head of the sleeping place. Or if robes were placed behind the back, when one turned over in sleep, one would roll upon them. The Buddha permitted hanging them on a cord, on a long-tooth peg, on a column hook, or on a robe stand. A monk who kept his regularly-worn robes together in the same place as his robes not regularly worn would, when taking out the regularly-worn robe to put on, find them confused and mixed up. The Buddha instructed:

"Regularly-worn robes must not be kept in the same place as robes not regularly worn."

4. A monk placed his alms bowl together in the same bag as his sandals, needle case, and oil container. Another monk who saw this was disgusted. The Buddha instructed:

"The bowl bag and needle case are to be kept in one place. The sandal bag and oil container are to be kept in another place."

5. The monks in their rooms were in darkness. The Buddha permitted the lighting of lamps. If oil was needed, they were allowed to request oil. If a lamp was needed, they were allowed to request a lamp. If a vessel for oil was needed, they were allowed to request an oil vessel. The monks did not know where to place the lamp. The Buddha instructed: Place it at the corner of a rope bed or a wooden bed, or on top of a jar. If it is placed on a shelf against the wall, and there is fear that ants will drink the oil, it should be covered. If the lamp does not give sufficient light, the wick should be drawn up higher. Since oil dirties the hands, they were permitted to make a pair of tongs. Since wooden tongs might catch fire, they should be made of iron.

6. A certain monk's room had no door panel and was thus insecure; thieves, cattle herders, and goat herders entered and took his bowl, needle case, and sitting mat. The Buddha permitted the making of a door panel. A door frame was needed, and the Buddha permitted it. If there was fear that closing the door would cause a foul smell inside the room, the Buddha permitted the making of a hole in the door panel. Snakes and scorpions entered through the hole. The Buddha permitted the use of a wooden screen to block it.

The door had no lock, and thieves, cattle herders, and goat herders entered and took the robes, bowl, needle case, and sitting mat of the monks. The Buddha permitted the making of a lock. The monks did not know where to attach the lock.

The Buddha instructed that it be attached on one side, or at the top or at the bottom. They did not know how to open it. The Buddha instructed that a hole be made, a curved tongue fitted, and a hook made.

If there was fear of darkness, the Buddha permitted the cutting of a window. The window had no barrier, and thieves, cattle herders, and goat herders entered and took the robes, bowl, needle case, and sitting mat. The Buddha permitted the making of a wooden panel to close the window.

They did not know how to make it. The Buddha instructed that it be made square or round, or in the shape of an elephant's ear. At night there was fear of bats flying in, and in the daytime there was fear of swallows flying in.

The Buddha permitted the weaving of a mesh screen to block them, or the making of window bars. The window had no bolt, and thieves, cattle herders, and goat herders entered and took the robes, bowl, needle case, and sitting mat of the monks. The Buddha instructed that a bolt be made for the window.

A monk who had broken the precepts pulled the rope to open the window and took away the robes, bowl, needle case, and sitting mat of the monks. The Buddha said to permit the making of a crossbar bolt.

4. Bedding and Bedclothes

1. The group of six monks used the Sangha's bedding for their own private use. The monks reported this to the Buddha. The Buddha instructed: One should not use the Sangha's bedding for private use. The Buddha permitted the making of a mark for identification. They did not know how to make such a mark. The Buddha instructed: One may make the shape of a maheidala, or the shape of a bowl, or the shape of a vine, or make five colors, or the shape of a lotus flower, or inscribe a name. The group of six monks placed the Sangha's mark on their own personal belongings. The monks, upon seeing this, said:

"Venerable ones, did not the Blessed One say that the Sangha's property should not be used privately?"

The group of six replied:

"This is not the Sangha's property; it is mine."

The monks reported this to the Buddha. The Buddha instructed:

"One should not place the Sangha's mark on one's own personal belongings. One is permitted to dye a personal mark for oneself."

The group of six monks made personal marks in the shape of a half-moon, or a circular mark, or a mark like a sunray, or the shape of a rice plant, or a mark like a piece of ginger, or the shape of a cow. The Buddha instructed:

"One should not do so. One is permitted to make a mark like a drop of water falling on the ground, or like a ball of ox dung, or a wheel shape."

A monk moved bedding that was fixed in a room to another place. The Buddha instructed:

"One should not move it. The bedding of each room should be clearly recorded."

2. A certain monk had a young novice and wished to have a partition screen inside the room. The Buddha permitted it to be made.

A certain monk wished to open a shortcut passage through the partition at the front of the room; the Buddha permitted it. He wished to build an inner room at the back; the Buddha permitted it. A door panel was needed; the Buddha permitted a door panel. A wall was needed; the Buddha permitted a wall. A half-wall was needed; the Buddha also permitted it. A large bed was needed; the Buddha permitted it. A small rope bed was needed; the Buddha permitted it. A single bed was needed; the Buddha permitted it. A plank bed was needed; the Buddha permitted it. If a floor covering was needed, spreading on the floor was also permitted.

A certain monk wished to build a room with four overhanging eaves, with a railing placed on top; the Buddha permitted it.

5. Assembly Hall

1. On the Poṣadha day, a large assembly gathered, and the hall was too small to accommodate everyone. The monks reported this to the Buddha, and the Buddha permitted it to be enlarged. They did not know how to do it. The Buddha instructed:

"Whether square, or round, or long, with two rooms, three rooms, or four rooms — all are permitted to be built. All materials needed for building a large hall are permitted."

At that time, in the assembly hall, each person occupied one bed, so there was insufficient space. The Buddha instructed:

Those of approximately three rains-retreats should share a bed together. If there is still insufficient space, long beds and long planks should be made. If there is still insufficient, grass should be woven into seats. When grass was woven into seats, robes became torn. The Buddha instructed: "Soft grass should be used to wrap the edges of the seats." If there is still insufficient, muddy water should be sprinkled on the ground, and then sand, grass, or leaves spread on top for sitting.

A certain monk sat on grass and leaves together with a woman. The Buddha instructed: "One should not sit in such a manner." A certain monk spread his robe together with a woman. The Buddha instructed: "One should not spread in such a manner." A certain monk sat together with a woman on his robe. The Buddha instructed: "One should not sit in such a manner." A certain monk sat together with a woman on a rock. The Buddha instructed: "One should not sit in such a manner. If one person climbs up and the rock does not shift, then climbing up is permitted." A certain monk boarded a boat together with a woman and was uncertain. The Buddha instructed: "One is permitted to cross by ferry, whether sitting, standing, or lying down."

2. The monks were walking in kinhin in the open ground and fell ill from sun, wind, and rain. The Buddha permitted the building of a kinhin walking house. They did not know how to build it. The Buddha permitted the building of a long house along the walking path. All materials needed for the building were permitted.

A certain elder monk was old, sick, and frail; while doing kinhin he fell to the ground. The Buddha permitted a rope to be tied at both ends of the path so that he could hold onto it while walking. When he grasped it to walk, his hand was soft and became hurt. The Buddha instructed: One is permitted to make a round tube like a bamboo tube and pass the rope through the middle of the tube. When doing kinhin, one holds the tube while walking. When kinhin brought fatigue, the Buddha permitted beds to be placed at both ends.

3. Monks washed their feet outdoors in the rain. The rainwater caused their robes to lose color. The Buddha said a separate foot-washing place should be made. If a water basin was needed, a water basin was permitted. If a water pitcher was needed, a water pitcher was permitted. If a foot-washing stone was needed, a foot-washing stone was permitted. If a sitting mat was needed, a sitting mat was permitted. A certain monk washed his feet in the rain; mud dirtied his feet, his robes, and his bedding. The Buddha permitted stones, bricks, or wood to be used to pave the path.

4. On Vulture Peak Mountain, there was a great distance from any water source. The Buddha permitted the digging of a channel to bring water in.

For fear that the channel banks might collapse, the Buddha permitted stones, bricks, or wood to be used to reinforce both sides of the bank. If within a monastery, a pond should be dug. For fear that the pond banks might erode, the Buddha also permitted stones, bricks, or wood to be used to reinforce around it, with a shelter built above.

For fear that the pond bank would become muddy, it should be stabilized with stones, bricks, planks, or gravel. For fear that children might fall into the water, the Buddha permitted the building of a railing. The water in the pond became hot.

The Buddha permitted it to be stored in jars, brought inside the house during the day, and taken outside at night. If it became soiled with mud inside the house, a separate water house was permitted to be built. If the ground became muddy and dirtied the feet, stones, bricks, or gravel were permitted for paving.

A certain monk needed a water vessel; obtaining one was permitted. A certain monk used a precious vessel as a water vessel. The Buddha said one should not use precious materials as a water vessel, but rather iron, copper, or earthenware should be used.

The water vessel had no place to be kept and was broken. The Buddha said: Inside the water house a rack should be built for storage.

The Sangha received conch shells. The Buddha permitted them to be kept. They did not know where to place them. The Buddha permitted them to be kept together in the water house.

6. Anāthapiṇḍika

The Blessed One was dwelling in the city of Rājagaha.

In the country of Śrāvastī there was a householder named Sudatta, who was fond of providing alms and support to those in dire poverty and distress; because of this practice he came to be known by the name Anāthapiṇḍada. This householder had agricultural estates in the city of Rājagṛha, and every year he would travel from Śrāvastī to Rājagṛha to oversee them. In the city of Rājagṛha there was an elder who was his close friend.

This elder was at that time adorning and preparing his house in order to invite the Buddha and the Sangha to take a meal the following morning. It was just at this time that Anāthapiṇḍada arrived at the elder's house. As was customary, whenever the elder saw Anāthapiṇḍada arrive he would immediately come out to meet him, escort him inside, and offer him a seat.

But on that day the elder did not rise to welcome him, did not escort him in or offer him a seat; instead he was busy adorning and arranging his house in preparation for receiving the Buddha and the Sangha. Anāthapiṇḍada arrived, saw this, and asked the elder:

"My friend, why are you adorning your house in this manner? Do you wish to arrange a marriage for your nephew? Do you wish to invite the King? Or do you wish to organize a great sacrificial ceremony?"

The elder replied:

"I am not arranging a marriage, nor am I inviting the King. Rather, I am organizing a great ceremony of invitation for the Buddha and the Sangha, numbering one thousand two hundred and fifty members. The Śramaṇa Gautama is of great and distinguished name, bearing the epithets Tathāgata, Arhat, Completely and Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One."

Anāthapiṇḍada asked:

"Is he truly a Buddha?"

The elder replied:

"He is truly a Buddha."

Three times he asked, and three times the reply came: "He is truly a Buddha." Having asked three times, Anāthapiṇḍada asked further:

"Where is the Buddha now? I wish to go and pay my respects to him."

The elder replied:

"At present the Buddha is residing in the Kalandaka Bamboo Grove."

At that moment, Anāthapiṇḍada looked at the sun and thought: "It is not yet the right time to go and see the Blessed One. I shall go in the morning."

Anāthapiṇḍada returned home and lay down to sleep with his mind directed toward the Buddha.

At that time, a certain deity who had formerly been a kinsman of Anāthapiṇḍada, moved by compassion and wishing to benefit him, thought: "Anāthapiṇḍada, if you wish to meet the Blessed One, you should not delay and miss the opportunity." That deity then employed his divine power to dispel the darkness, and light suddenly appeared. Anāthapiṇḍada saw the light, arose at once, believing dawn had come, and made his way to the city gate of Siṃha.

The deity guarding the gate, perceiving from afar that Anāthapiṇḍada wished to have an audience with the Blessed One without delay, immediately opened the gate. After Anāthapiṇḍada had passed through, the deity withdrew his divine power, and the light vanished; suddenly it became dark again. Anāthapiṇḍada was seized with fear, the hairs on his body standing on end, thinking that some enemy meant to harm him.

The other deity, seeing Anāthapiṇḍada's alarm, consoled him: "Do not fear! Do not fear!" The deity then spoke in verse:

"Householder, go forward, go forward—there will be great benefit!"

Anāthapiṇḍada asked:

"Who are you?"

The deity replied:

"I am the deity of Siṃha."

Anāthapiṇḍada thought: "How extraordinary! I have been encouraged by a heavenly deity." And he proceeded to the Kalandaka Bamboo Grove.

At that time the Blessed One was walking in meditation in an open space. Seeing Anāthapiṇḍada approaching from afar, he returned to his seat, spread out his sitting mat, and sat down. As is customary with all Buddhas, a halo of radiant light pervaded his entire body. Anāthapiṇḍada, seeing the Blessed One from afar—his countenance serene and dignified, his faculties calm and composed, supremely restrained, his faculties firm, like a great dragon, like a pool of clear and limpid water, without the slightest defilement—was moved by this sight to give rise to faith and reverence. With this faith and reverence directed toward the Buddha, he addressed him:

"Did you sleep well?"

The Buddha replied:

"All people in the world sleep soundly. But with me it is different." And thereupon the Buddha spoke in verse:

Then Anāthapiṇḍada approached the Buddha, reverently prostrated himself at his feet, and sat to one side. The Blessed One, by skillful means, expounded the Dharma to Anāthapiṇḍada for his edification and gladness; and right there, upon his seat, the pure Dharma-eye arose in him—he saw the Dharma, attained the Dharma, obtained the foremost fruit—and with a mind of renunciation arising, he addressed the Blessed One:

"I now take refuge in the Buddha, the Dharma, and the Sangha, and become an upāsaka of the Blessed One. From this day forward, for the rest of my life, I shall not take life, and shall likewise not drink intoxicants. I humbly beseech the Blessed One, together with the Sangha, to accept my invitation to reside for ninety days of this rain retreat."

The Buddha said:

"The Tathāgata has already accepted the invitation of King Bimbisāra."

Anāthapiṇḍada then entreated:

"I humbly beseech you to accept my invitation for the coming year."

The Buddha replied:

"For the coming year also, the Tathāgata has already accepted the invitation of King Bimbisāra."

Anāthapiṇḍada entreated again:

"Venerable Sir, please accept my invitation for the year after that."

The Buddha replied:

"If there is a dwelling place that is pure in such and such respects—free from noise, free from dangerous animals, secluded in forest, suited for meditation—the Tathāgata will dwell in such a place."

Anāthapiṇḍada then said to the Buddha:

"Blessed One, this I already understand. I shall know what to do in due time."

Anāthapiṇḍada further entreated:

"I humbly beseech the Blessed One, together with the Sangha, to accept my invitation to take a meal tomorrow."

The Blessed One accepted in silence. Anāthapiṇḍada rose from his seat, prostrated himself at the Buddha's feet, circumambulated him, and took his leave.

King Bimbisāra, hearing that Anāthapiṇḍada had invited the Buddha and the Sangha to take a meal the following day, sent a messenger to say: "You are a guest in this land. The Sangha numbers as many as 1,250 members. You need not trouble yourself to prepare the feast. I shall prepare it on your behalf." Anāthapiṇḍada sent a messenger in reply to the King: "The thought alone is already a great kindness. It is not necessary. I shall make the preparations myself."

At that time the great elder Magadha, hearing that Anāthapiṇḍada had invited the Buddha and the Sangha to take a meal the following day, came and said: "You are a guest in this land. The Sangha numbers as many as 1,250 members. You need not trouble yourself to prepare the feast. I shall prepare it on your behalf." Anāthapiṇḍada replied to the elder: "The thought alone is already a great kindness. It is not necessary. I shall make the preparations myself."

Anāthapiṇḍada returned home and throughout that night prepared excellent and nourishing foods. When the night had passed and early dawn had come, he sent someone to announce the hour. The Blessed One donned his robe, took up his bowl, and together with the Sangha of one thousand two hundred and fifty bhikkhus, came to the house of Anāthapiṇḍada and took his seat.

Anāthapiṇḍada with his own hands served the excellent and nourishing foods as an offering to the Buddha and the Sangha in full abundance. When the meal was done and the bowls had been set aside, he took a low seat and sat before the Buddha. The Buddha, employing countless skillful means, expounded the Dharma to Anāthapiṇḍada for his edification and gladness.

When the teaching was concluded, the Buddha rose from his seat and departed.

Thereafter, Anāthapiṇḍada set out from Rājagṛha and returned to the country of Śrāvastī. As he traveled through villages, towns, and settlements, he issued instructions everywhere as follows: "Wherever there is open ground, establish gardens and plant fruit trees, dig ponds, and provide ferries free of charge. The Buddha has appeared in the world. He has accepted my invitation to spend the rain retreat in the country of Śrāvastī. He will travel along this very road on his way to Śrāvastī. May you all thereby obtain immeasurable merit."

When he arrived in the country of Śrāvastī, Anāthapiṇḍada thought: "Is there any piece of land here that is neither too far nor too near, convenient to come and go; spacious and level, not noisy during the day, free from sound at night, without gadflies, mosquitoes, flies, bees, and venomous creatures—I will purchase it and establish a saṃghārāma for the Buddha." Anāthapiṇḍada then thought further: "Prince Jeta has a very fine garden in the country of Śrāvastī—neither near nor far, convenient to come and go; spacious and level, not noisy during the day, free from sound at night, also without gadflies, mosquitoes, or venomous snakes. Let me go to Prince Jeta and ask to purchase it."

Anāthapiṇḍada then went to the Prince and said:

"The Buddha has appeared in the world—are you aware of this? The Buddha has accepted my invitation to spend the rains retreat in the country of Śrāvastī. Would you be willing to sell me this garden for one hundred thousand gold coins?"

The Prince replied:

"I will not sell it."

Anāthapiṇḍada presented his request again as before:

"I wish to purchase the garden for two hundred, three hundred, or four hundred thousand gold coins."

The Prince said:

"Even if you were to spread gold coins over the entire ground without leaving a single empty spot, I still would not sell it."

Anāthapiṇḍada then said:

"In saying that, you have already set the price. Please accept accordingly."

The Prince said:

"Why do you say I have set the price?"

Anāthapiṇḍada replied:

"Just now you said that if gold coins were spread over the entire ground without any empty space—is that not setting a price? I ask the Prince to consult the former statutes of the King."

The Prince then consulted the former royal statutes, according to which such a statement did indeed constitute a settled price. The Prince then said:

"It is as the Elder wishes."

Thereupon Anāthapiṇḍada returned home and ordered his household servants to bring out gold coins and spread them over the entire ground of Prince Jeta's garden. A small portion of ground remained uncovered. Seeing this, Prince Jeta thought: "This must be a man of extraordinary virtue, and this too must be an extraordinary field of merit, for it has caused Anāthapiṇḍada to spare no treasure whatsoever." The Prince then said to Elder Anāthapiṇḍada:

"Stop spreading the gold. As for the remaining piece of ground, I wish to offer it as a donation to the Blessed One."

Anāthapiṇḍada said:

"That is as the Prince wishes."

7. The Order of Precedence Among the Sangha in the Monastery

The Blessed One traveled through the human realm from the city of Rājagṛha together with one thousand two hundred and fifty bhikkhus, reaching the country of Vajjī before turning back toward Vaiśālī. At that time, the group of six bhikkhus went ahead of the Buddha to secure lodging rooms for their preceptors, co-preceptors, ācāryas, co-ācāryas, and close acquaintances. Śāriputra and Maudgalyāyana arrived later.

The Buddha asked:

"Whose room is this?"

The group of six bhikkhus replied:

"Rooms for our preceptors, co-preceptors, ācāryas, co-ācāryas, and close friends."

Because Śāriputra and Maudgalyāyana had received no room in which to sleep, they had to sleep outside on an earthen embankment. The following morning, Śāriputra and Maudgalyāyana came before the Blessed One, bowed their heads to the ground in reverence at his feet, and sat to one side. The Blessed One, knowing the situation, nonetheless asked Śāriputra and Maudgalyāyana:

"Did you pass the night in comfort?"

They replied:

"Blessed One, in comfort."

The Blessed One asked:

"Where did you sleep?"

They replied:

"We slept outside on an earthen embankment."

He asked:

"Why was that?"

The two venerables then recounted the full circumstances to the Buddha. The Blessed One thereupon used this occasion to assemble the community of bhikkhus and addressed them:

"In your opinion, who is worthy to sit in the first seat, to receive water first, to receive food first; to be risen to greet, to be bowed to, shown reverence, honored, and respectfully saluted?"

Some replied: one who has gone forth from a noble family; some replied: one of handsome appearance; some replied: one who dwells in the forest; some replied: one who practices the alms-round; some replied: one who wears robes made of discarded rags; some replied: one who observes the rule of not eating after having formally concluded the meal; some replied: one who eats at a single sitting; some replied: one who eats a single portion; some replied: one who dwells in a charnel ground; some replied: one who sits in the open air; some replied: one who dwells at the foot of a tree; some replied: one who always sits; some replied: one who sits wherever assigned; some replied: one who holds only three robes; some replied: one who is capable of reciting the sutras;

some replied: one who is learned; some replied: a Dhamma teacher; some replied: one who is learned in Vinaya; some replied: one who practices meditation.

The Buddha then addressed the bhikkhus:

"Bhikkhus, listen to the following account of what is fitting and what is not fitting.

"In the past, there were three animal companions: an elephant, a monkey, and a hornbill, who lived together in a nigrodha tree. One day, these three animals thought: 'We live together—why do we not show mutual respect but instead treat each other with disregard? We should determine who is eldest among us and then show respect to one another according to seniority.

Whoever is oldest shall be honored, revered, and respected. Having established such a rule, we shall live together in the forest.' The monkey and the hornbill asked the elephant: 'How long do you remember being here?' The elephant said: 'I remember when I was young and walked past, this nigrodha tree only reached as high as my navel.' The elephant and the hornbill asked the monkey: 'How long do you remember being here?' The monkey replied: 'I remember when I was young and stretched up my hand, this nigrodha tree only reached as high as my head.' The elephant said to the monkey: 'In that case,

you are older than I am.' The elephant and the monkey asked the hornbill: 'How long do you remember being here?' The hornbill replied: 'I remember that to the right side of the great Snow Mountain there was a very large nigrodha tree.

I ate the fruit of that tree, came here, and passed it in excrement, and from that grew this nigrodha tree.' The other two both thought: 'This bird is older than we are.' Thereupon the elephant carried the monkey on his head, and the monkey carried the hornbill on his shoulder. They then traveled through the human realm, from village to village, from city to city, proclaiming: "Whoever shows respect to elders will be able to abide in this Dhamma; in this life one will have good repute, and in the next life one will be reborn in a good destination.' In this way the hornbill taught the Dhamma, all people followed it, and this teaching came to be spread everywhere.

"You who have gone forth in my teaching should likewise show mutual respect in this way, and then the Buddha-Dharma will be spread everywhere. From now on, permission is granted to show respect, bow in reverence, rise to greet, and respectfully salute the elders in accordance with seniority."

When the bhikkhus heard the Buddha's teaching that bhikkhus should show mutual respect toward elders in accordance with seniority, some of them began bowing to laypeople, saying: "You are older than I am." The Buddha taught:

"You should not bow to laypeople. As for those to whom you should and should not bow, it is as follows: Those to whom one should not bow are: all women; one who has received the full precepts earlier should not bow to one who received them later;

those who have committed a pārājika offence, those who have violated a bhikkhunī, those who received ordination with a thieving mind, those who have broken both the inner and outer path, eunuchs, those who have killed their father or mother, those who have killed an arahant, those who have caused a schism in the Sangha, those who with evil intent have caused the Buddha's body to bleed, non-humans, animals, hermaphrodites, those who have been formally censured, those who have been expelled, those who deserve to be expelled, and all those who speak contrary to the Dharma—none of these should be bowed to.

"Who should be bowed to? A junior śrāmaṇerikā should bow to a senior śrāmaṇerikā, to śrāmaṇeras, śikṣamāṇās, bhikkhunīs, and bhikkhus, and to the stūpas of these—all should be bowed to. Or a junior śrāmaṇera should bow to a senior śrāmaṇera, to śrāmaṇerikās, śikṣamāṇās, and on up to bhikkhus and stūpas—all should be bowed to. A junior śikṣamāṇā should bow to a senior śikṣamāṇā, to bhikkhunīs, bhikkhus, and stūpas—all should be bowed to. A junior bhikkhunī should bow to a senior bhikkhunī, to bhikkhus and stūpas—all should be bowed to. A junior bhikkhu should bow to a senior bhikkhu, and also to the stūpas of bhikkhus. All devas, human beings, māras, Brahmā, śramaṇas, and brāhmaṇas should all pay homage to the Tathāgata, the Blessed One, and to his stūpa."

When the Blessed One thus taught paying homage to stūpas, some then began bowing to the shrines and stūpas of laypeople. The Buddha taught:

"You should not bow to the shrines and stūpas of laypeople."

There were some who, while refraining from bowing to the shrines of laypeople, would nonetheless circumambulate them in the left-hand direction. The deity guarding the shrine became angry. The Buddha taught:

"Go according to the direction from which you approach. You should not deliberately circumambulate in the left-hand direction."

The bhikkhus wondered: "Should śrāmaṇeras determine seniority by age in years or by years since going forth?" The Buddha taught:

"Seniority should be determined by age in years. If age is equal, then seniority should be determined by years since going forth."

There was a certain bhikkhu who had arrived first. A bhikkhu who arrived later was senior by one night. The one who arrived later then displaced the bhikkhu who had arrived first. The Buddha taught:

"One should neither move away nor stand up. Permission is given to sit in the middle." When they sat in the middle, they jostled one another again, causing disturbance. The Buddha instructed:

"Permission is given for the one who arrives later to sit behind."

When they were permitted to sit behind, they sat behind laypeople. The Buddha instructed:

"One should not sit in such a way."

Some then sat behind novices. The Buddha instructed:

"One should not sit in such a way. One should sit below the senior bhikkhus."

Some did not complete the later rains retreat. They calculated their seniority by the number of their higher ordination. The Buddha instructed:

"This should not be done."

The preceptor and the ācārya should instruct concerning the seasons as follows: in winter, spring, and summer, how many days one has. Whether one month, or half a month, or one day; or the earlier meal or the later meal, even reckoning by the shadow of the sun.

The group of six bhikkhus, while dwelling in the house of a layperson, saw a Senior Elder arrive and did not stand up to greet him, saying: "This is not Sangha ground."

The Buddha said:

"One should not speak in such a way. One should stand up and greet him."

At the water's edge, under the roots of trees, beside rocks, on open ground, or on a boat, some did not stand up to give way to a Senior Elder, saying: "This is not Sangha ground." The Buddha instructed:

"One should stand up."

8. Maintenance of Lodgings

A householder built a room for the Sangha, but no one came to stay there. That householder said: "The great and wealthy householders, with abundant resources and wealth, build rooms for the Sangha, and the śramaṇas, sons of the Śākyan, come and stay there. But I am poor; how is it that no one comes to stay here!" The bhikkhus reported this to the Buddha. The Buddha instructed:

The Sangha should appoint a bhikkhu to reside there by means of a single-proclamation act of kammavācā, according to the following procedure: within the assembly, one should appoint a person capable of performing the kammavācā, who, based on the matter at hand, makes the proclamation:

"Venerable Sangha, please listen! The Sangha now entrusts this room… to the bhikkhu named… for his management. If it is agreeable to the Sangha, the Sangha consents. This is the proclamation.

"Venerable Sangha, please listen! This room… is entrusted to the bhikkhu… for management. Those Elders who agree that the Sangha should entrust this room… to the bhikkhu named… for his management, please remain silent. Those who do not agree, please speak.

"The Sangha has consented to entrust this room… to the bhikkhu… for management. The Sangha consents, therefore remains silent. This matter is recorded as such."

9. Rooms and Buildings

At that time, the bhikkhus wished to build rooms. The Buddha gave permission. Some wished to level the ground.

The Buddha gave permission. If there were rocks, tree stumps, or thorns, they should be cleared away. If there were pits, ditches, high or low places, these should be leveled.

If protection against flooding was needed, an embankment should be raised. If there was concern that the land had an owner, or lest disputes arise, the matter should be resolved clearly. If there were large tree stumps or rocks, they should be uprooted.

If they could not be uprooted, they should be burned. If they still could not be removed, after burning, water or vinegar should be poured on them, then stones should be placed as levers to pry them away. If they were difficult to break apart, an iron mallet should be used to break them up.

If even that was not possible, a pit should be dug to one side and they should be buried.

Some wished to level the ground. After plowing, it needed to be leveled flat. Not knowing who could do the leveling, the Buddha said: either a bhikkhu, a novice, a monastery caretaker, or an upāsaka.

Some needed roof tiles. The Buddha gave permission to make them, either by oneself or by having others make them. Some needed tile molds.

The Buddha gave permission to obtain them. Some applied mud into the tile molds. The Buddha instructed that coarse cloth should be used, dipped in water, and wiped around the mold.

The place where the tiles were being made had grass. The Buddha instructed that the work should be done in a place without grass. If the tiles did not dry, they should be turned over.

When turning them over, if grass was cut, there is no offense. If tiles were uneven, they should be trimmed flat. When tiles were dry, they should be stacked in a pile.

If it rained, a covering should be placed over them. If there was wind, wood or stones should be placed on top to hold the covering down. If there was fear that cattle, goats, or other livestock would eat the grass covering, mud should be smeared over the top of the grass.

Some needed door panels; permission was given to make door panels. Some made images of dragons and serpents on the door panels. The Buddha instructed that such images should not be made.

Permission was given to paint images of vines or lotus flowers. Some wished to make images of leaves on the door panels. The Buddha gave permission to do so.

Some wished to make images of soldiers and horses. The Buddha instructed that this should not be done. Instead, crimson, vermilion, or five colors should be used.

Some leaned against the panels, causing the paint to be lost. The Buddha instructed that one should not lean in such a manner. There was an aged and ailing Senior Elder, and also bhikkhus who had come from afar.

If they could not lean against something, their bodies could not be at ease. The Buddha instructed: permission is given to use grass, leaves, tree bark, or one of the ten types of cloth as a backing against which to lean.

A certain bhikkhu, in the daytime, in a crowded place, lay flat on the ground and slept. Laypeople who saw this all criticized him, saying: "Do the śramaṇas, sons of the Śākyan, who claim to be enlightened, sleep lying on the bare ground in the daytime?" The bhikkhus reported this to the Buddha. The Buddha instructed: one should not lie in such a manner. There was an aged and ailing Senior Elder, and bhikkhus who had come from afar; because they did not sleep during the day, they were greatly exhausted. The Buddha gave permission to enter a room, close the door, and sleep. Some drove out sick persons. The Buddha instructed: one should not drive out a sick person. Nor should a sick person leave.

The group of six bhikkhus used illness as a pretext not to give way to Senior Elders. The bhikkhus reported this to the Buddha. The Buddha instructed: one should not use such pretexts. Sick bhikkhus in upper-story rooms or large halls defecated and urinated, spat and coughed, making them foul-smelling and unclean. The Buddha instructed that sick bhikkhus should not stay in upper-story rooms or large halls. They should stay in small rooms, or a separate dwelling should be built for them.

A sick bhikkhu was unable to reach the place for defecating and urinating. The Buddha instructed: permission is given to build a place for defecating and urinating as close as possible to where they stay. If they could not leave the room, permission is given to keep receptacles for defecating and urinating within the room. If they were unable to rise from the bed, the Buddha gave permission to bore a hole in the bed with a pot placed underneath. A patient spat within the room, making the ground dirty. The Buddha instructed: one should not spit in such a manner. There was an aged and weakly Senior Elder who had to get up many times and was exhausted. The Buddha gave permission to make a spittoon.

In a certain lodging with many people, a person caught lice and threw them on the ground. The Buddha instructed: one should not discard them in such a way. There was an aged and ailing Senior Elder who had to get up many times to dispose of the lice and was worn out.

The Buddha instructed: permission is given to put them into a container, filled with either hair, raw cotton, discarded rags, or loose fiber. If the lice crawled out, a tube should be used to contain them. Some made the tube from precious materials.

The Buddha instructed: one should not use precious materials to make the tube. Permission is given to use bone, tooth, horn, iron, copper, tin, lead, bamboo tubes, or wood to make the lice container. If the lice crawled out, a cover should be placed over it.

Some made the cover from precious materials. The Buddha instructed: one should not use precious materials to make the cover. Bone, tooth, and so forth, down to wood, should be used.

As the container was unsteady in its place, the Buddha instructed that it should be tied with a cord to the leg of the bed.

At that time, bhikkhus were allotting rooms. Some bhikkhus received ruined and dilapidated rooms. Such a one thought: "They surely wish to have me repair the room?" And so he did not accept it. The Buddha instructed: one should accept it and repair it according to one's ability. When a bhikkhu wished to repair a room, the Buddha gave permission to do so. All necessary materials, he was given permission to provide.

10. The Monastery Walls and Enclosure

The Blessed One was traveling through the human world from Vesālī, passing through the land of the Vajjians, and arrived at Sāvatthī together with one thousand two hundred and fifty bhikkhus. At that time, Anāthapiṇḍika heard that the Blessed One had arrived at Sāvatthī, and immediately set out in his carriage to welcome him. From afar, seeing the Buddha, he descended from the carriage, went on foot to stand before the Buddha, and with head and face reverently paid homage at his feet, then stood to one side. The Blessed One, using countless skillful means, taught the Dharma to Anāthapiṇḍika, opening his understanding and causing him to rejoice. After rejoicing, Anāthapiṇḍika addressed the Blessed One:

"I humbly request that you rest at Jeta's Grove. Tomorrow morning I invite you to accept a meal offering."

The Blessed One accepted in silence. Knowing that the Buddha had accepted, Anāthapiṇḍika respectfully paid homage and took his leave. Returning home, during the night Anāthapiṇḍika prepared various fine and nourishing foods. The next morning he came to invite the Buddha to the midday meal. The Blessed One put on his robe, took up his bowl, went to the house to eat, and was seated in his place. Anāthapiṇḍika with his own hands respectfully served various fine and nourishing foods as an offering to the Buddha and the assembly of the Sangha in full sufficiency. When the meal was finished and the bowl set aside, he poured water from a golden vessel and addressed the Buddha:

"I wish to offer the garden of Jeta's Grove to the Blessed One. I humbly request the Blessed One to receive it."

The Buddha instructed:

"Householder, you should offer this garden to the Buddha and the Sangha of the four quarters. Why is that? Householder, if something is a garden or an object within a garden, a room or an object within a room, a house or an object within a house, robes, bowls, sitting cloths, or needle cases belonging to the Blessed One, then no deity, human, ascetic, brahmin, or Māra-Brahma may make use of them."

Following this instruction, the householder offered the garden to the Buddha and the Sangha of the four quarters. The Blessed One graciously accepted it out of compassion and spoke verses of encouragement:

One who plants fruit trees and lays out gardens,

Or builds bridges and ferries,

Digs wells in desolate places,

And gives lodgings as a gift—

Such a person as this

Gains merit increasing day and night.

Therefore keep the precepts in accordance with the Dharma,

And afterward be reborn on a wholesome path.

Thereupon Anāthapiṇḍika touched his forehead to the Blessed One's feet in reverence, then sat to one side. The Blessed One taught the Dharma by means of countless skillful methods, opening and transforming his understanding, causing him to rejoice. When Anāthapiṇḍika had heard the Dharma and rejoiced, he paid reverence by touching his forehead to the Blessed One's feet and took his leave.

At that time, cattle and goats entered and exited the Jeta's Grove freely, without restriction or prohibition. The Buddha instructed that a moat be dug around the perimeter to keep them out. The elderly and ailing senior monks, the Elder monks, could not step across it.

The Buddha permitted a bridge to be built for them to cross. Those monks did not know how to make one. The Buddha instructed them to use planks or timber, or to tie ropes joined together.

When the elderly and ailing Elder monks crossed the bridge, they slipped and fell. The Buddha permitted rope to be tied on both sides for them to hold onto. If they fell while grasping the rope, railings should be built on both sides.

If the moat was not secure, a fence should be built. If there was no gate, the Buddha permitted a gate to be built. If the fence was not secure, a wall should be constructed.

When constructing the wall, whatever was needed was permitted to be obtained. If that was still not secure, a gatehouse with a tower should be built. Prince Jeta's son wished to build a splendid gate tower at Jeta's Grove, and the Buddha gave his consent.

The trees in Jeta's Grove were not flourishing. The Buddha instructed that three kinds of trees be planted: flowering trees, fruit-bearing trees, and leafy trees.

At that time, a certain Elder monk of great renown, widely known to many people, was returning to Jeta's Grove after taking a meal in Sāvatthī when he fell ill with a fever. The Buddha permitted the use of grass or leaves as covering, or one of ten kinds of cloth to cover oneself. If one was still hot, then the three kinds of trees mentioned above should be planted on both sides of the path.

Jeta's Grove was far from a water source. The Buddha permitted channels to be dug to bring water in. When a channel collapsed, the Buddha permitted grass to be used to block it.

If the grass disintegrated, then bricks, stones, or timber should be used to block it. If a well needed to be dug, a well should be dug, and whatever was needed for that was permitted to be obtained. When drawing water, if the mud caused the bucket to break, the Buddha permitted timber to be laid around the perimeter with the bucket placed in the center.

If the vessel for drawing water still broke, the Buddha permitted a bag made of wool to be used. If it still broke, the Buddha permitted one made of tanned leather. If the rope for pulling broke, leather should be used.

If monks unaccustomed to drawing water suffered pain in their hands, the Buddha permitted a wheel to be used for turning. If the axle-hole of the wheel was worn, the Buddha permitted iron to be used to make it. If water flowed back into the well, stones, bricks, or timber should be used to block the four sides.

If there was concern that the washing area would accumulate into muddy filth, bricks and stones should be used to pave it. If there was concern that children might fall into the well, timber or bricks and stones should be used to make a railing for protection. If, while drawing water, the bucket broke loose from its rope and fell into the well, a hook should be used to retrieve it.

If the bucket had no stable place to rest, the Buddha permitted a rack to be built near the well on which to hang the bucket.

11. The Bathhouse

Jeta's Grove did not yet have a bathhouse. The Buddha permitted one to be built. Those monks did not know how to build one. The Buddha instructed them to make it square, round, or octagonal. Those monks built it at the front of the residence. The Buddha said it should not be built at the front but to one side, in a secluded place. The bathhouse was cold and windy. The Buddha permitted a door to be made to close it. If it was smoky, a ventilation opening should be made. If it was dark, a window should be made. If it was muddy, bricks, stones, or timber should be used to make a seat for bathing. If feet became muddy and dirty, stones or bricks should be used to pave the floor. If the ends of the timber came apart, dovetail joints should be carved so they could be pressed together.

At that time, when the Elder monks wished to be cool, the group of six monks would close the door. When the Elder monks wished to be warm, the group of six monks would open the door. The monks reported this to the Buddha. The Buddha instructed: the wishes of the assembly should be accommodated.

The group of six monks entered the bathhouse first and occupied the good places. When the Elder monks arrived later, there were no places for them. The monks reported this to the Buddha.

The Buddha instructed that seating should follow the order of seniority. If an Elder monk did not enter and left a place empty, the Buddha instructed that the next in seniority should sit there. If smoke rose into one's face, the Buddha permitted something to be used as a screen.

If the head became too hot, it was permitted to cover it. If the back became too hot, it was permitted to cover it. If the body had a foul odor, the Buddha permitted mud to be used for bathing.

A certain monk was uncertain and did not dare mix fragrance with the mud. The Buddha permitted fragrance to be used for bathing. If the ground in the bathhouse became too hot, the Buddha permitted water to be sprinkled to cool it.

A certain monk bathed together with a layman, and they saw each other's private parts, whereupon the layman said, "This person's tail is long," and "That person's tail is large." The Buddha instructed: one must not bathe together with laymen. If someone praised the Buddha, Dharma, and Sangha, then bathing together was permitted.

The monks spread their robes on the open ground, and they became wet from rain. The Buddha permitted them to fold the robes and hang them on the wall, on dovetail hooks, on pillars, or on robe stands. A certain monk was concerned that smoke would soil the robes.

The Buddha permitted a separate room to be built for the robes. A certain monk, while naked, rubbed the body of another naked person. The Buddha instructed: this must not be done.

A certain monk, while naked, rubbed the body of a robed person. The Buddha instructed: this must not be done. A certain monk, while robed, was uncertain and hesitant about rubbing the body of a naked person.

The Buddha permitted it. A certain monk, while naked, shaved the head of another naked person. The Buddha instructed: this must not be done.

A certain monk, while naked, shaved the head of a robed person. The Buddha instructed: this must not be done. A certain monk, while robed, shaved the head of a naked person.

The Buddha instructed: this must not be done. A certain monk, while naked, picked his teeth. The Buddha instructed: this must not be done.

A certain monk, while naked, washed his hands, washed his feet, or washed his face. The Buddha instructed: this must not be done. A certain monk ate while naked.

The Buddha instructed: this must not be done. A certain monk relieved himself while naked. The Buddha instructed: this must not be done.

A certain monk, while unrobed, paid reverence to another unrobed person. The Buddha instructed: this must not be done. A certain monk, while naked, paid reverence to a robed person.

The Buddha instructed: this must not be done. A certain monk, while robed, paid reverence to a naked person. The Buddha instructed: this must not be done.

A certain monk walked on the road while naked. The Buddha instructed: this must not be done. A certain monk walked in meditation while naked.

The Buddha instructed: this must not be done.

12. The Use of Water

At that time, the bathhouse at Jeta's Grove was far from water. The Buddha permitted channels to be dug or a well to be dug to bring water in, as described above. If water was scarce, the channel should be made wider.

A certain monk suffered pain in his hands from drawing water. The Buddha permitted a pulley to be made to turn. Not knowing where to store the water, the Buddha permitted it to be kept in a large jar.

When drawing water in the rain, a certain monk was worried that his robe would become wet. The Buddha permitted a small shelter to be built over the well. A monk who was naked while drawing water, upon seeing women approaching, felt ashamed and sat down.

The monks reported this to the Buddha. The Buddha instructed: this must not be done. Monks who bathed in streams, channels, and ponds angered the dragon maidens, who took offense.

The monks reported this to the Buddha. The Buddha instructed: bathing in such places must not be done. The Buddha permitted four kinds of bathing in which the body is covered: either at a place with walls to screen it; or at a place screened by leaves and grass; or by using water to cover the body; or by using a robe to cover the body.

If bathing in the first three places, whatever was needed was permitted to be shared among one another. Using a robe to cover the body was entirely in accordance with the Dharma.

Those engaged in construction work were permitted to bathe. If water was scarce, the water area should be enlarged. If there was concern that water would seep away in great amounts, a small seepage outlet should be made at the side.

Monks who bathed in the open ground fell ill. The Buddha instructed that a small bathhouse be permitted to be built for bathing. If the ground of the bathhouse was muddy, bricks and stones, or timber, or gravel and sand were permitted to be used to pave it. If water accumulated, a channel should be opened to drain the water outside.

13. Open Ground

1. Monks who heated water in the open ground had their robes wetted by rain. The Buddha permitted a shelter to be built for heating water. Monks who left fresh firewood in the open ground had it wetted by rain. The Buddha permitted a shelter to be built for firewood. A certain monk who supervised the cooking of food in the open ground had his robe wetted by rain and dirtied the food vessels of the lay attendants. The Buddha instructed that a pure kitchen be permitted to be built for cooking food.

At that time, the monks were invited by householders to receive a meal, and on the way they were drenched by rain. The Buddha taught that within the bounds of a village settlement it is permitted to establish a monastery.

2. A monk was relieving himself in an open field; a woman saw him, and the monk quickly stood up before he had finished, causing him to fall ill. The Buddha permitted the construction of a toilet.

Since there was only one toilet, when many monks needed to use it they had to wait in line. The Buddha permitted the construction of several toilets, with doors to be made and partitions installed so that people could not see one another. An elderly and ailing senior monk, having finished using the toilet, fell down.

The Buddha permitted the installation of railings on both sides. Some monks wiped themselves carelessly—on a wall corner, on a stone, or on grass. The Buddha instructed that this should not be done, and that a separate washing area should be made.

Some monks urinated carelessly, soiling the ground. The Buddha instructed that this should not be done; urination should be done in one spot at the side. If there was still concern about soiling, a separate urinal should be constructed.

The monks did not know how to do this. The Buddha instructed them to dig a pit, place a stone at the bottom, and set a pot on top of it. The bottom of the pot should be punctured to allow drainage, and planks placed on both sides.

If there was concern about the smell, it should be covered.

3. When monks were doing walking meditation in an open field, there were snakes, scorpions, and centipedes. Monks who had not yet abandoned sensual desire were frightened at the sight. The Buddha permitted the construction of an elevated meditation walkway. The monks did not know how to make one. The Buddha instructed them to dig the earth and set up posts, then lay planks on top for walking. If there was concern about rain and wind, a roof should be built over it.

14. The Heating Room

The Buddha was staying at Kosambi.

The group of six monks decorated and embellished their rooms with silk, and lit fires to warm themselves; the smoke dirtied the rooms and soiled the bedding. The Buddha instructed that this should not be done.

In winter the monks were cold. The Buddha permitted them to kindle a fire in an open area to warm themselves. When kindling a fire in the open and sitting by it, their backs were cold. The Buddha permitted them to light a fire outside, wait until the smoke had cleared, and then bring it into the room for warmth. If many people did not agree to this, a separate heating room should be built. The monks did not know how to do this. The Buddha permitted it to be built square, round, or oblong.

Some monks lit fires carelessly. The Buddha instructed that this should not be done; a single fire brazier should be placed in the center. The monks received a wheel-shaped brazier. The Buddha permitted them to keep and use it. The monks did not know whom to ask to move it. The Buddha instructed them to entrust it to a novice, a monk, or the monastery caretaker.

A certain monk was not accustomed to blowing on a fire, and became ill from doing so. The Buddha permitted the making of a blowing tube. Some monks made the tube from precious materials.

The Buddha instructed that precious materials should not be used; it should be made from bone, copper, tin, muñja grass, bamboo, or wood. If there was concern that the mouth of the tube would be burned, an iron sleeve should be placed around it, and care should be taken that firewood and embers in the brazier did not fall onto it. If there was concern about burning one's hands, tongs should be made.

Some monks made tongs from precious materials. The Buddha instructed that this should not be done; they should be made from bone, ivory, copper, tin, or wood. If there was concern that the head of the tongs would be burned, an iron sleeve should be used to cover it.

For those wishing to gather the embers, a rake may be made. For those wishing to keep the fire, a hollow should be dug so that the fire settles into it. If there was concern about the fire going out, ash should be used to cover it.

The monks washed their faces, hands, and feet with cold water and felt cold. The Buddha permitted the heating of water for washing. The monks did not know how to heat it.

The Buddha instructed them to fill a bathing pot with water and place it beside the fire. If there were many pots to place beside the fire and there was not enough room, three-pronged supports should be made. A large pot should be filled with water and placed on the supports for heating.

If the large pot being heated smothered the fire, it should be suspended with a cord. If the cord was in danger of burning, a length of bamboo tube should be wrapped around the cord. If the bamboo tube was in danger of burning, mud should be plastered on the outside.

When pouring water, if the tube broke, the Buddha instructed that something else should be used to grip it. If there was concern about water spilling when pouring, a spout should be used. If the hanging cord broke, an iron ring should be made for hanging.

In winter the monks' feet were cold when washing them. The Buddha instructed that the washbasin and the foot-washing water should be kept inside the room for washing. Whatever was needed when washing should be provided accordingly.

In the morning when monks arose, they would anoint their feet with oil and then enter the village for alms; a woman paying reverence would prostrate at their feet, and the oil would get on her hands, with which she would then handle the monks' almsbowls. Other monks were repulsed by this. The monks reported this to the Buddha. The Buddha instructed that upon rising in the morning one should not anoint one's feet with oil and then go into the village for alms. For monks whose feet were cracked, it was permitted to apply oil from the heel to the toes. At that time the Sangha received a single-story room. The Buddha permitted them to reside in it.

15. Unlawful Offerings and Acceptances

The Blessed One traveled from the land of Magadha to the city of Vairāṇasī. At that time the group of six monks adorned rooms and buildings for the Blessed One with embroideries depicting the forms of men and women. The Buddha instructed that this should not be done, and permitted the use of multicolored patterns of animals for decoration. The Sangha received two rooms with one door. The Buddha permitted them to reside in them.

The Blessed One was staying in the land of Śrāvastī. At that time the Venerable Ānanda received a private room. The Buddha permitted him to use it.

At that time Rāhula was staying in the Nālaka Forest. There a householder, without soliciting contributions from anyone else, personally built a room and offered it to Rāhula. After Rāhula had stayed in this room for some time, he went wandering through the country. The householder, upon hearing that Rāhula had gone wandering through the country, donated the room to the Sangha.

When the Blessed One was traveling through the country from Magadha and arrived in the Nālaka Forest, he spread out a seat and sat down. At that time Rāhula, having heard that the householder had donated the room to the Sangha, went to where the Blessed One was, paid homage by bowing his head to the Blessed One's feet, sat to one side, and said to the Buddha:

"In Nālaka, there was a householder who, without soliciting contributions from anyone else, personally built a room and offered it to me. I stayed in that room for a period of time and then went wandering through the country. After that, the householder donated the room to the Sangha."

The Buddha said to Rāhula:

"Go to the householder and ask him thus: 'Was it perhaps that you saw some fault in me—something impure, something unworthy of a monk's conduct—whether spoken with the mouth or done with the body in a wrongful way?'"

Rāhula, following the instruction of the Blessed One, went to the householder and spoke as instructed.

The householder replied: "I saw no fault whatsoever in the Venerable One, nothing unworthy of a monk's conduct, nothing impure whether spoken with the mouth or done with the body."

Thereupon Rāhula went to where the Blessed One was, paid homage by bowing his head to the Blessed One's feet, sat to one side, and reported to the Blessed One:

"Just now, following the instruction of the Tathāgata, I went to the householder and asked him, and the householder replied: 'I saw no fault whatsoever in the Venerable One with regard to a monk's conduct, nor anything that was impure, whether spoken with the mouth or done with the body.'"

The Blessed One, using this matter as the occasion, assembled the community of monks and said:

"Listen well, all of you. There is unlawful giving, unlawful receiving, and unlawful dwelling; and there is lawful giving, lawful receiving, and lawful dwelling."

What is unlawful giving, unlawful receiving, and unlawful dwelling?

If a person, of his own joyful volition, builds a room and offers it to one person, and then offers it again to many persons—this is unlawful giving, unlawful receiving, and unlawful dwelling. If he offers it to one person and then offers it to the Sangha, it is the same. If he offers it to one person, and the Sangha then splits into two factions and he offers it to his own faction, it is the same. If he offers it to one person and then offers it to a different faction, it is likewise the same.

If a person, of his own joyful volition, builds a room and offers it to many persons, and then offers it to the Sangha—this is unlawful giving, unlawful receiving, and unlawful dwelling. If he offers it to many persons, and the Sangha splits into two factions and he offers it to his own faction, it is likewise the same. If he offers it to many persons and then offers it to a different faction, it is likewise the same. If he offers it to many persons and then offers it to one person, it is likewise the same.

If a room is built and offered to the Sangha and then transferred to another person, it is likewise the same. If a room is built and offered to one's own faction, it is likewise the same. If a room is built and offered to a different faction, it is likewise the same. These are called unlawful giving, unlawful receiving, and unlawful dwelling.

What is lawful giving, lawful receiving, and lawful dwelling?

If a person, of his own joyful volition, builds a room and offers it to one person—this is lawful offering, lawful receiving, and lawful dwelling. If he offers it to many persons, to the Sangha, or to both communities of monks and nuns, it is likewise the same. These are called lawful offering, lawful receiving, and lawful dwelling.

16. The Property of the Four Directions Sangha

The Blessed One was traveling among the people in the land of Kāśī together with five hundred bhikkhus. At that time, in the land of Kīṭāgiri, there were four senior bhikkhus: Assaji, Punabbasu, Paṇḍa, and Lohitta. These four bhikkhus heard that the Blessed One together with five hundred bhikkhus, traveling among the people, would come to Kīṭāgiri.

They thought: "The two disciples of the Blessed One, Śāriputra and Maudgalyāyana, will also come here and drive us out of this lodging. We can set aside an upper chamber for the Blessed One, and divide the rest into four private shares. The monastery and the monastery's belongings, the rooms and the rooms' belongings, shall be the share of the first bhikkhu.

Jars, crocks, pots, cauldrons, axes, chisels, lamps, lamp-stands, and miscellaneous heavy goods shall be the share of the second bhikkhu. Rope-beds, wooden beds, large mattresses, small mattresses, and miscellaneous bedding shall be the share of the third bhikkhu. Trees, timber, bamboo, grass, and fruits shall be the share of the fourth bhikkhu." The four senior bhikkhus set aside an upper chamber for the Blessed One and divided the remainder into four shares as above.

The Blessed One traveled among the people from the land of Kāśī and arrived at Kīṭāgiri. Having spread his seat and settled himself, he then instructed Śāriputra and Maudgalyāyana to go and tell those senior bhikkhus: "The Blessed One together with five hundred bhikkhus has come to Kāśī. You must prepare sleeping places for the bhikkhus." The Venerable Śāriputra and Maudgalyāyana, following the Blessed One's instruction, went to the senior bhikkhus and told them to prepare five hundred sleeping places.

The senior bhikkhus replied: "The Blessed One is the Lord of the Dharma and may come and go as he pleases. We have already set aside an upper chamber for the Blessed One. As for the rest, we have divided it into four shares as above.

There are no more sleeping places for visiting bhikkhus." The Venerable Śāriputra and Maudgalyāyana went to the Blessed One, bowed with their heads at his feet, sat to one side, and reported this matter to the Blessed One in full. The Blessed One used this occasion to assemble the Saṅgha of bhikkhus and addressed them:

"These four shares are the property of the Saṅgha of the four quarters. They must not be divided, must not be appropriated as one's own, and must not be bought or sold. These are not things that the Saṅgha may sell, nor are they things that many people—or even one person—has the right to sell. If the Saṅgha, a group of many, or a single person appropriates them, divides them, or buys and sells them, the act is not accomplished: the appropriation is not accomplished, the division is not accomplished, the buying and selling is not accomplished; and one commits a thullaccaya offense."

What, then, is the property of the Saṅgha of the four quarters?

The monastery and the monastery's belongings; rooms and rooms' belongings—this is the first share. The property of the Saṅgha of the four quarters must not be divided, must not be appropriated as one's own, and must not be bought or sold. Whether it be the Saṅgha, a group of many, or a single person—none may divide it, appropriate it as their own, or buy and sell it.

If the Saṅgha, a group of many, or a single person divides it, appropriates it for themselves, or for many or for one person, or buys and sells it, then the division is not accomplished, the appropriation is not accomplished, the buying and selling is not accomplished; and one commits a thullaccaya offense. The same applies to the second and third shares. Regarding the fourth share, fruits are permitted to be divided, as are flowers offered to the Buddha; everything else is as above.

The Blessed One was staying in the land of Śrāvastī. At that time, a certain bhikkhu had built a private room on Saṅgha land. A senior visiting bhikkhu came and said: "Rise and yield this place to the elder!" The bhikkhu replied: "I will not rise." The elder asked: "Why?" The bhikkhu said: "This is my private room." The bhikkhus reported this to the Buddha. The Buddha taught:

"Tell him that it would be good to rise. If he will not rise, tell him to return the land to the Saṅgha. There is no reason for him to take Saṅgha land and make it his own."

17. The Bhikkhu Superintendent of Works

A certain bhikkhu built a hut too hastily, so it was not sturdy. The Buddha taught: "It should not be done in that way." Another bhikkhu undertook the construction of a room and, his whole life through, could not finish it. The Buddha taught: "It should not be done in that way. If one is building the finest possible upper-story dwelling, it should at most take no more than twelve years. For other types, the time limit should be set according to the size."

There was a bhikkhu who was a builder and so, throughout all the seasons—spring, summer, and winter—he continuously occupied the Saṅgha's regular administrative room. The Buddha taught:

"It should not be done in that way. After the three months of the rains retreat, the rooms are to be redistributed beginning from the most senior."

A certain bhikkhu acted as general builder for all the monasteries, and so received a share of a room in every place. The Buddha taught that one should not accept in that manner. One should accept lodging in one place for ninety days. In a monastery with a large population, the builder in question would reside in the dining hall, the warming house, or the walking-meditation hall, leaving visiting bhikkhus without a place to stay. The Buddha taught: "One should not reside in that way. If the lower floor of the hall is the dwelling place of many, one should stay on the upper floor. If the upper floor of the hall is the dwelling place of many, one should stay on the lower floor."

There was a bhikkhu who had done only minor construction work—such as plastering a wall with mud, patching it, or leveling the ground—yet demanded to be recognized as superintendent. The Buddha taught that this was not allowable. There was a bhikkhu who directed a novice or a monastery attendant to do the work, and then considered himself the superintendent.

The Buddha taught that this was not allowable. There was a bhikkhu who built a small room and demanded to be allocated the superintendent's room. The Buddha taught that this was not allowable.

If the room built was furnished with rope-beds and wooden beds, then it is permitted to allocate to it the superintendent's room. There was a bhikkhu who built a poor-quality room and demanded to be allocated the superintendent's room. The Buddha taught that this was not allowable.

If the room built is fully adorned and perfumed with incense, then it is permitted to allocate the superintendent's room.

A certain superintendent bhikkhu, having received a room, then passed away. The bhikkhus did not know to whom the room should belong and reported this to the Buddha. The Buddha taught: it is at the Saṅgha's discretion.

A certain superintendent bhikkhu sent someone to inform the Saṅgha in order to be allocated a room. That person went before the Saṅgha and made the announcement. The Saṅgha allocated a room, and then the builder bhikkhu passed away. The bhikkhus did not know to whom the room should be given. The Buddha taught: it is at the Saṅgha's discretion. A superintendent bhikkhu sent someone within the Saṅgha to request the allocation of a room. The Saṅgha made the allocation, and then the messenger passed away. The bhikkhus did not know to whom the room should be given. The Buddha declared: give it to that superintendent. A superintendent bhikkhu passed away during the rains retreat. The bhikkhus did not know to whom the room should be given. The Buddha taught: it is at the Saṅgha's discretion.

A certain bhikkhu built a room without roofing it, then departed. A visiting bhikkhu said to a resident bhikkhu: "Roof this room." The resident bhikkhu said: "Whoever built it should roof it." The bhikkhus reported this to the Buddha. The Buddha taught: it is permitted—even the largest and finest upper-story dwelling should be completed with a roof within six years. For smaller rooms, it should be estimated accordingly.

A certain bhikkhu built a room, and another bhikkhu roofed it; the two bhikkhus disputed who should repair it first and who after. The bhikkhus reported this to the Buddha. The Buddha taught: whoever did it first should repair it first. Two bhikkhus together built a room, and together disputed who was first and who was after. The Buddha permitted: when they built together, the more senior elder shall have first use.

A superintendent bhikkhu, during the rains retreat, accepted a room that he himself had repaired as his residence, and then accepted another room as well. The Buddha taught that this was not allowable. He should spend the retreat in the room he himself had repaired.

The Blessed One was staying in Kauśāmbī. At that time, King Udayana, who was a close friend of Bhadananda, invited Bhadananda to spend the rains retreat in Kauśāmbī. After Bhadananda had accepted the invitation for the retreat, he heard that at a certain dwelling place the Saṅgha had received a great quantity of robe-cloth during the retreat, and so he went there for a short time, then returned to Kauśāmbī.

King Udayana heard of this and was displeased, saying: "Bhadananda accepted my invitation for the retreat. Upon hearing that at such-and-such a dwelling place the Saṅgha received a great quantity of robe-cloth, he went there. Then he returned here." The bhikkhus heard of this, went to the Blessed One, bowed with their heads at his feet, sat to one side, and reported this matter in full to the Blessed One.

The Blessed One used this occasion to assemble the Saṅgha of bhikkhus and rebuked Bhadananda of the Śākya clan, saying:

"Why, having accepted the invitation to spend the rains retreat in Kauśāmbī, upon hearing that at such-and-such a dwelling place the Saṅgha had received a great quantity of robe-cloth during the retreat, did you go there and stay for a time, then return here?"

Having rebuked him with numerous reasonings, the Buddha addressed the bhikkhus:

"If any bhikkhu who is keeping the retreat here, upon hearing that at such-and-such a dwelling place the Saṅgha has received a great quantity of robe-cloth, goes there to stay, he thereby forfeits this retreat residence. If he stays there for a time and then returns to this residence, he again forfeits that retreat residence."

At that time, the rooms and buildings of the old Saṅgha had fallen into disrepair. A lay person said: "If it is permitted, I would like to repair them." The bhikkhus reported this to the Buddha. The Buddha taught: "This is permitted by means of a formal motion with one announcement and one resolution (ñattidutiykamma)."

The procedure is as follows: Among the Sangha, one capable of performing the kammavācā should be appointed; based on the matter at hand, the announcement is made:

"Venerable Sangha, please listen! If it is agreeable to the Sangha, the Sangha consents; now the Sangha entrusts this room to the layperson named … for renovation, with the bhikkhu … as the manager. This is the announcement.

"Venerable Sangha, please listen! Now the Sangha entrusts this room to the layperson named … for renovation, with the bhikkhu … as the manager. Those Elders who agree that the Sangha should entrust this room to the layperson named … for renovation, with the bhikkhu … as the manager, please remain silent. Those who do not agree, please speak.

"The Sangha has agreed to entrust this room to the layperson … for renovation, with the bhikkhu … as the manager. The Sangha consents and therefore remains silent. This matter is recorded as such."

At that time, the managing bhikkhu (kappiya-kāraka) had not yet distributed the rooms when an urgent matter arose requiring him to depart. Afterwards, the other bhikkhus distributed the rooms. When the managing bhikkhu returned, he asked: "Was a room set aside for me as manager?" Someone replied: "No." The managing bhikkhu then expressed resentment and reproached the bhikkhus, saying: "I had not yet distributed the rooms when an urgent matter required me to leave.

You then distributed the rooms afterwards. I have contributed to this matter — why was I not given a room?" The bhikkhus did not know whether such a distribution was valid or not. The Buddha instructed that it was valid, but that they should have waited for that bhikkhu to return.

That bhikkhu should also have arranged for someone to receive a room on his behalf.

A managing bhikkhu who had not yet distributed the rooms had to go out on urgent business and instructed another bhikkhu to receive a room on his behalf, but did not specify which room. That bhikkhu had built lodgings in several places, and the other bhikkhu did not know which room to receive. After the rooms were distributed, the managing bhikkhu returned and asked the bhikkhus: "Have the rooms been distributed?" "They have been distributed." "Was a room set aside for me?" "No." He then expressed resentment and reproached them, saying: "I had not yet distributed the rooms when I had to depart on urgent business; I instructed another bhikkhu to receive a room on my behalf.

I have contributed to this matter — why was I not given a room?" The bhikkhus did not know whether such a distribution was valid or not. The Buddha instructed that it was valid, but that they should have waited for that bhikkhu to return. That bhikkhu should also have clearly specified which room was to be received on his behalf.

That managing bhikkhu had already taken a room, but later, when rooms were being distributed in order, he was assigned a better room and so abandoned the first one. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not do so. The distribution should proceed from the senior elder; only if no one takes a room may it then be given."

A certain bhikkhu was in doubt and did not dare to pick up the Sangha's door keys, walking staffs, rings, pegs, bone-handled implements, copper implements, or bathing stools. The Buddha instructed that it is permitted to handle them.

A certain bhikkhu did not dare to move various articles from one lodging to another. The Buddha instructed that it is permitted to move them.

18. Distribution of Porridge

There are five qualities on account of which one should not be appointed to distribute porridge for the Sangha; and even if appointed, one must not distribute: having partiality, being prone to anger, being subject to fear, being foolish, and not knowing whether distribution has been made or not. On account of these five qualities, one should not be appointed to distribute porridge for the Sangha. Even if appointed, one must not distribute.

There are five qualities on account of which one should be appointed to distribute porridge for the Sangha: having no partiality, not being prone to anger, not being subject to fear, not being foolish, and knowing whether distribution has been made or not. On account of these five qualities, one should be appointed to distribute porridge for the Sangha. If appointed, one may distribute porridge, distribute soft food, distribute khajjanīya food, invite others to go to a meal, spread out bedding, distribute bedding, distribute bathing robes, distribute robes — knowing which items should be received and which should be given. Appointing a bhikkhu as messenger, appointing a sāmaṇera as messenger — all are likewise.

There are five qualities on account of which one who distributes porridge for the Sangha falls into hell as swiftly as an arrow: having rāga (attachment), having dosa (aversion), having bhaya (fear), having moha (delusion), and not knowing whether distribution has been made or not. On account of these five qualities, one who distributes porridge falls into hell as swiftly as an arrow.

There are five qualities on account of which one who distributes porridge is reborn in a heavenly realm as swiftly as an arrow: having no rāga, no dosa, no bhaya, no moha, and knowing whether distribution has been made or not. On account of these five qualities, one who distributes porridge for the Sangha is reborn in a heavenly realm as swiftly as an arrow. The same applies even to appointing a sāmaṇera as messenger.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Dharmagupta Vinaya, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1–2)

Buddhist Publication Board, 2002