Dg Kd 3Rainy Season

– FOUR-PART VINAYA

RAINS RETREAT

1. Establishing the Rains Retreat

1. The Buddha was dwelling at the Jetavana Grove of Anāthapiṇḍika, in the city of Śrāvastī. At that time, the group of six monks traveled among the people throughout all three seasons—spring, summer, and winter.

During the summer months, when the rains came and the waters rose, their robes and bowls, sitting mats, and needle cases were washed away, and they trampled young grass shoots underfoot. The lay devotees criticized them, saying: "The disciples of the Śramaṇa Śākyaputra have no sense of shame—they trample young grass shoots underfoot. They themselves claim to know the true Dharma.

But what Dharma can this be? Throughout all three seasons—spring, summer, and winter—they wander among the people. In the summer, when the rains come and the waters rise, their robes and bowls, sitting mats, and needle cases are washed away; they trample young grass shoots underfoot and destroy the lives of other beings.

Even the followers of other sects observe a three-month rains retreat, yet these disciples of Śākyaputra travel among the people throughout all three seasons—spring, summer, and winter—and when the rains come and the waters rise, their robes and bowls, sitting mats, and needle cases are washed away; they trample young grass shoots underfoot and destroy the lives of other beings. Even birds and insects have their nests and burrows as places of rest and refuge!

Yet these disciples of the Śramaṇa Śākyaputra travel among the people throughout all three seasons—spring, summer, and winter—and when the rains come and the waters rise, their robes and bowls, sitting mats, and needle cases are washed away; they trample young grass shoots underfoot and destroy the lives of other beings!"

The monks heard this, and among them were those of few desires and contentment, who had a sense of shame, lived ascetically, and delighted in training in the precepts. They criticized the group of six monks, saying: "Why do you travel among the people throughout all three seasons—spring, summer, and winter? In summer, when the rains come and the waters rise, your robes and bowls, sitting mats, and needle cases are washed away, and you trample young grass shoots underfoot. The lay devotees who believe that plants have life criticize you, saying: 'Have you not incurred an offense?'"

The monks went to where the Blessed One was, paid homage by touching their heads to 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 community of monks, and with numerous expedient means rebuked the group of six monks:

"What you have done is entirely wrong. It is not in accord with proper conduct, not in accord with pure practice, not in accord with the conduct of śramaṇas, not in accord with appropriate behavior—it is something that should not be done. Group of six monks, why do you travel among the people throughout all three seasons—spring, summer, and winter? In summer, when the rains come and the waters rise, your robes and bowls, sitting mats, and needle cases are washed away, and you trample young grass shoots underfoot. The lay devotees who believe that plants have life criticize you, saying: 'Have you not incurred an offense?'"

Having rebuked the group of six monks with numerous expedient means, he then said to the monks:

"You are not to travel among the people throughout all three seasons—spring, summer, and winter. From now on, I permit monks to observe a three-month rains retreat during the summer, declaring to others the place where they are residing: 'I am observing the rains retreat at this dwelling.' Or they may say: 'Venerable One, please bear this in mind. I, the monk named..., take up residence at the village of... or the saṃghārāma... or in the room... and observe the three-month early rains retreat. The lodgings are in disrepair and need to be mended.' The second and third time, the same declaration is to be made. The procedure for the three-month late rains retreat is the same."

2. Monks dwelling in a residence where there was no one to declare to did not know whom to inform. The monks were uncertain whether the rains retreat would be valid or not, and so they reported this to the Blessed One. The Blessed One taught:

"When the intention to observe the rains retreat arises, the rains retreat is thereby established. From now on, I permit monks who have no one to declare to, to observe the rains retreat by mental resolve."

A monk dwelling in a residence who wished to observe the rains retreat, having no one to declare to, forgot to make the mental resolve for the rains retreat, and was uncertain whether it was valid or not, so he reported this to the Buddha. The Buddha taught:

"If he came for the purpose of observing the rains retreat, it is thereby established."

3. Some monks came to the place of the rains retreat wishing to observe it, entered within the boundary, and dawn appeared. They were uncertain whether the rains retreat was valid or not, and so they reported this to the Blessed One. The Buddha taught:

"If they came for the purpose of observing the rains retreat, it is thereby established."

A monk came to the place of the rains retreat wishing to observe it, entered the Saṅgha's garden, and dawn appeared. He was uncertain whether the rains retreat was valid or not, and so he reported this to the Blessed One. The Blessed One taught:

"If he came for the purpose of observing the rains retreat, it is thereby established."

A monk came to the place of the rains retreat wishing to observe it; one foot was within the boundary and one foot was outside the boundary when dawn appeared. He was uncertain whether the rains retreat was valid or not, and so he reported this to the Blessed One. The Blessed One taught:

"If he came for the purpose of observing the rains retreat, it is thereby established."

A monk came to the place of the rains retreat wishing to observe it; one foot was within the Saṅgha's garden and one foot was outside the Saṅgha's garden when dawn appeared. He was uncertain whether the rains retreat was valid or not, and so he reported this to the Blessed One. The Blessed One taught:

"If he came for the purpose of observing the rains retreat, it is thereby established."

If after the rains retreat had been established, a visiting monk came and displaced a resident monk from his place, the Buddha taught:

"He must not displace him. Nor must he leave."

2. Allocating Lodgings

1. At a certain residence, some monks accepted lodgings and furnishings without first carefully examining the rooms and bedding, and consequently received inferior rooms and poor furnishings. They became angry and said to the resident monks: "Your mind is not impartial. To those you favor, you give good rooms and good furnishings; to those you do not favor, you give poor rooms and poor furnishings. You do not favor me, and therefore you have given me poor rooms and poor furnishings!"

The monks reported this matter in full to the Blessed One. The Blessed One said to the monks:

"If a monk wishes to observe the rains retreat at a certain residence, he should go there first and personally inspect the rooms and furnishings, and only then accept a room. From now on, I permit the allocation of rooms and furnishings. A person to allocate rooms and furnishings should be appointed by a proclamation-and-one-motion act of the Saṅgha."

A person with the following five qualities should not be appointed to allocate rooms and furnishings: partiality, irascibility, timidity, delusion, and not knowing what should or should not be allocated.

A person with the following five qualities should be appointed to allocate rooms and furnishings: impartiality, freedom from irascibility, freedom from timidity, freedom from delusion, and knowing what should and should not be allocated.

The Saṅgha should appoint one who is capable of performing the act—whether a senior elder or one of lesser seniority, whether learned in the Vinaya or not—and based on the matter at hand, the proclamation is made:

"Venerable Saṅgha, please listen. If it seems appropriate to the Saṅgha, the Saṅgha consents to appoint the monk named... to allocate furnishings and lodgings. This is the proclamation.

"Venerable Saṅgha, please listen. The Saṅgha appoints the monk named... to allocate lodgings and furnishings. Those elders who consent to the Saṅgha's appointment of the monk named... to allocate lodgings and furnishings should remain silent. Those who do not consent should speak.

"The Saṅgha has consented to the appointment of the monk named... to allocate lodgings and furnishings. The Saṅgha consents; therefore it is silent. This matter is thus recorded."

2. After appointing a person to allocate lodgings and furnishings, the monks should be counted, and the number of rooms and furnishings tallied. That person should inquire: how many rooms are occupied, how many are empty, how many rooms have furnishings, how many do not, how many rooms have blankets, how many do not, how many rooms receive material support, how many do not, how many rooms have goods, how many do not, how many rooms have donors who offer robes, how many do not, how many rooms receive abundant merit, how many do not, who the room's benefactor is.

If there is a benefactor, one should ask: "Venerable One, which room do you wish to stay in? Which room do you not wish to stay in?" Once that person clearly knows the number of rooms and furnishings, he should approach the senior elder and say:

"Venerable Senior Elder, these are the rooms and these are the furnishings—please accept whichever room you wish."

After presenting a room to the senior elder, he proceeds to the second senior elder, the third, and in order down to the last junior monk. If any rooms or furnishings remain, they should be redistributed starting again from the senior elder. If there is still a surplus, it should again be distributed from the senior elder downward. If a great surplus remains, it should be set aside for visiting monks who arrive. When visiting monks arrive, rooms should be allocated to them. To a wayward monk who arrives, rooms should not be allocated. To a virtuous monk who arrives, rooms should be allocated. If there is a surplus, it should be set aside. In the case of rooms kept in reserve, no one may obstruct this. Whoever obstructs shall be dealt with according to the Dharma.

At that time, a monk received a room that was dilapidated and decayed, and thought: "This room needs repair; I should not accept it." The monks then reported this to the Blessed One, and the Blessed One taught:

"He should accept it, and then repair it according to his means."

At that time, the bhikkhus divided among themselves the Sangha's assembly hall, or the bathhouse, or the summer hall, or the walking-meditation hall, so that visiting bhikkhus who arrived found no room to stay. The bhikkhus reported this matter in full to the Buddha. The Buddha instructed:

"One should not divide the Sangha's assembly hall, the bathhouse, the summer hall, or the walking-meditation hall. If the lower floor is the place where the Sangha assembles, then the upper floor should be divided for the Sangha to dwell in. If the upper floor is the place where the Sangha assembles, then the lower floor should be divided for the Sangha to dwell in."

3. The bhikkhus went about inspecting the various rooms and lodgings, and upon seeing a cave in a forest wilderness, thought: "I shall observe the rains retreat in this cave." Afterward, other bhikkhus also saw this forest cave and likewise thought: "I should observe the retreat here." Within the first sixteen days, a great number of bhikkhus had gathered in that cave; because it was cramped, many fell ill. The bhikkhus reported this to the Blessed One. He instructed:

"If bhikkhus wish to observe the retreat in such a place, whichever one arrives there first must make a mark—either a handprint, or a drawn circle, or the image of Maheidara, or a wave pattern, or a vine pattern, or a flower, or a drawing in five colors, or by writing one's own name—to indicate that one intends to observe the retreat there."

The Buddha granted that whoever makes such a mark first shall be the one to dwell there. A bhikkhu residing there, upon departing, did not erase his name or mark; other bhikkhus, seeing it, understood that someone had already claimed the spot and did not dare to stay there. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"One should not depart without erasing one's name or mark."

3. Distribution of Bedding and Furnishings

1. At that time, the people of a border region rose in revolt, and King Pasenadi personally led his troops to suppress them. The bhikkhus traveled to that border region, where the rooms and lodgings were cramped and insufficient to accommodate them all. The bhikkhus said: "If only the Buddha would instruct us on how to distribute the bedding and furnishings." The bhikkhus reported this to the Buddha. The Buddha instructed:

"It is permitted to distribute by means of sleeping platforms. If those are insufficient, distribute rope beds equally. If still insufficient, distribute sitting places equally."

A certain bhikkhu moved fixed beds, blankets, and bedding from one room to other rooms. The bhikkhus came and reported this to the Buddha. The Buddha instructed:

"This must not be done."

Some rooms had many items of bedding; others had few. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"It is permitted for the bhikkhus to speak with the senior resident, or with the keeper of the Buddha-shrine, or to request the assistance of the appointed caretaker. In the case where a room is received for the three months of the retreat, one should first speak with the above-mentioned persons before moving anything."

Bhikkhus did not return the bedding to the original room but departed and left it behind. Bhikkhus who came afterward, assuming the bedding belonged to that room, made use of it. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"One must not depart without returning the bedding to the original room. The bedding must be returned to the original room before departing. Otherwise, one shall be dealt with according to the Dhamma."

At that time, some rooms fell into disrepair. The bhikkhus were apprehensive because the Buddha had not permitted moving bedding from one room to another. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"If a room has fallen into disrepair, it is permitted to move the bedding of that room to other rooms."

The bedding was moved but left unused and was thus destroyed by insects. The bhikkhus reported this to the Buddha. The Buddha instructed:

"The bedding should be put to use."

When the Buddha granted permission to use it, some bhikkhus did not use it to wash their feet or wipe their feet, but used it as undergarments worn against the body. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"It should be used for washing the feet and wiping the feet, and must not be used as undergarments."

The bhikkhus were apprehensive because the Buddha had said it was not permitted to use it as undergarments, and so they did not dare to touch it with their hands or feet. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"From the knees upward and from the armpits downward it must not be worn against the body, but contact by the hands and feet is permissible."

At that time, donors offered undergarments to the bhikkhus. The bhikkhus were scrupulous and did not dare to accept them, since the Buddha had not permitted the use of undergarments against the body. The bhikkhus reported this to the Buddha. The Buddha instructed:

"When donors make such an offering, it is permitted to accept it at one's discretion."

There were those who, after repairing a room, did not return the bedding of that room to its original place. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"After repairing a room, the bedding that had been moved to another room should be returned to its original place. Otherwise, one shall be dealt with according to the Dhamma."

There were bhikkhus who moved bedding from one monastery to other monasteries. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"One must not move the bedding of one monastery to other monasteries." However, in cases of danger from intimidation or enemies, or people rising in revolt, or a district being destroyed and its people scattered and the dwelling place also ruined—the bhikkhus were apprehensive because the Buddha had not permitted moving the fixed bedding of one monastery to another. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"If there is danger from intimidation or enemies, or a district rises in revolt, its people are scattered, and the dwelling place is also ruined, then it is permitted to move the bedding to another place."

When moving the bedding, the bhikkhus were apprehensive because the Buddha had said it was not permitted to use the Sangha's bedding as undergarments against the body, and so they did not store it properly. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"It may be hidden and moved as convenient. If other bhikkhus come and ask to borrow it, it should not be given to them, except in cases where there is good reason to trust that they will be able to return it later—in that case it may be given."

In cases where, after the district had returned to peace, the people had come back, and the monastery had been restored, the bedding was still not returned. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"If the district has returned to peace, the people have come back, and the monastery has been restored, then the bedding should be returned to the monastery. If it is not returned, one shall be dealt with according to the Dhamma."

At that time, in a certain dwelling place, the four-directional Sangha received many kinds of miscellaneous bedding and furnishings: rope beds, wooden beds, those of good quality, those of poor quality, blankets, pillows, various items woven of wool, various floor coverings, bathing vessels, staffs, and fans. The bhikkhus did not know how to distribute these and came to ask the Buddha. The Buddha instructed:

"It is permitted to allocate them to rooms that have no bedding. If there is a surplus, it should be distributed beginning from the senior Elder downward."

4. The Early and Late Rains Retreats

At that time, the Venerable Śāriputra and Maudgalyāyana wished to observe the rains retreat together with the Blessed One. They departed from their dwelling on the fifteenth day and arrived only on the seventeenth day. Not knowing what to do, they reported the matter to the bhikkhus. The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"The late rains retreat is permitted."

There are two kinds of rains retreat: the early rains retreat and the late rains retreat.

For the early rains retreat, one dwells through the first three months; for the late rains retreat, one dwells through the latter three months.

Those observing the early rains retreat performed the Pravāraṇā. Those observing the late rains retreat did not know whether they were permitted to perform Pravāraṇā. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"It is permitted to receive Pravāraṇā, but one must complete the full number of days."

Those observing the early rains retreat, having performed Pravāraṇā, then counted their rains seniority. Those observing the late rains retreat did not know whether they were permitted to count their rains seniority. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"One should not count rains seniority before completing the full three months."

Those observing the early rains retreat, having completed Pravāraṇā, drove away those observing the late rains retreat. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"One must not drive them away. And those so treated should not leave either."

Those observing the early rains retreat, having completed Pravāraṇā, then distributed the offerings received during the summer season. Those observing the late rains retreat were apprehensive and did not dare to accept, because the Buddha had not permitted them to seek and receive offerings before completing the full three months. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"Bhikkhus are permitted to receive. However, for the remaining days still owed, they should stay on to complete them."

Those observing the early rains retreat, having completed Pravāraṇā, then distributed the bedding and furnishings. Those observing the late rains retreat were apprehensive and did not dare to receive them, since the three months were not yet complete. The bhikkhus reported this matter to the Buddha. The Buddha instructed:

"It is permitted to receive, assessed according to the future standard."

5. The Place of the Rains Retreat

At that time, bhikkhus who had been observing the rains retreat in an open, unsheltered place, having been exposed to sun and wind throughout the days, came to the Buddha with blackened bodies and skin that was peeling and cracked. They bowed down with their heads to his feet and sat to one side. Though the Blessed One already knew, he nonetheless asked:

"Why are your bodies blackened and your skin peeling and cracked in this way?"

The bhikkhus replied to the Buddha:

"It is because we have been observing the retreat in an open place that we are thus."

The Buddha instructed:

"One should not observe the rains retreat in an open, unsheltered place. Henceforth, bhikkhus are permitted to observe the rains retreat in a place with overhead shelter."

Monks were dwelling in retreat in the trees. They relieved themselves from up in the trees, defecating and urinating downward. The tree deity became angry, reproached them, and waited for a moment of vulnerability in order to take the life of a monk. The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, monks are not permitted to observe the rains retreat in trees; nor are they permitted to climb trees higher than a man's head. They must not defecate or urinate about in such a way as to cause filth and pollution."

At that time, the monks of the land of Kosala were traveling through the countryside, and on the road they encountered fierce wild animals. The monks climbed trees to a height greater than a man's head, but then feared to climb down again, thinking: "The Buddha has not permitted us to climb trees higher than a man's head," and so they were harmed by the wild beasts. The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, in cases of danger to one's life or danger to one's chastity, monks are permitted to climb trees higher than a man's head."

Monks wished to take dry wood from trees. The Buddha permitted them to use a hook to retrieve it, or to make a ladder to fetch it, or to tie a rope and pull it down to obtain it. Afterward, the monks were hesitant and dared not climb a dry tree. The Buddha instructed:

"If the entire trunk of the tree is completely dry, then climbing it is permitted."

Monks wished to observe the rains retreat in the shade of a tree, and reported this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in the shade of a tree, provided that the tree is taller than a man's head and its branches and leaves provide sufficient shade to cover one sitting place."

The group of six monks smeared beeswax over a curtain and sat inside it to observe the rains retreat, thinking: "At night we sleep inside it, and in the morning we conceal it entirely. If anyone sees us, they will call us men who possess supernatural powers." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, monks are not permitted to smear beeswax over a curtain and observe the rains retreat inside it. Nor are they permitted to change their customary deportment as a means of disguising themselves."

At that time, a monk wished to observe the rains retreat in a small hut, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in a small hut, provided that upon standing up one does not hit one's head, that it affords one sitting place, and that it provides sufficient shelter from the rain."

Monks wished to observe the rains retreat in a mountain cave, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in a mountain cave, provided that upon standing up one does not hit one's head, that it accommodates one sitting place, and that it provides sufficient shelter from the rain."

Monks wished to observe the rains retreat in a natural mountain cave, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in a natural mountain cave, provided that upon standing up one does not hit one's head, that it accommodates one sitting place, and that it provides sufficient shelter from the rain."

Monks wished to observe the rains retreat in a hollow of a tree, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in a hollow of a tree, provided that upon standing up one does not hit one's head, that it accommodates one sitting place, and that it provides sufficient shelter from the rain."

A monk wished to observe the rains retreat in dependence upon a cowherd, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in dependence upon a cowherd. During the rains retreat, they may move in accordance with the movements of the cowherd."

Monks wished to observe the rains retreat in dependence upon an oil-presser, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in dependence upon an oil-presser. During the rains retreat, they may move in accordance with the movements of the oil-presser."

Monks wished to observe the rains retreat on a boat, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat on a boat. During the rains retreat, they may move in accordance with the movements of the boat."

A monk wished to observe the rains retreat in dependence upon woodcutters, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in dependence upon woodcutters. During the rains retreat, they may move in accordance with the movements of the woodcutters."

Monks wished to observe the rains retreat in dependence upon a village, and came to report this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to observe the rains retreat in dependence upon a village. If, while the rains retreat is in progress, the village divides into two parts, monks may move to and observe the retreat in whichever part provides adequate supplies of necessities."

6. Leaving the Boundary

At that time, a donor invited a monk, saying: "I wish to offer food and lodging." The monk thought to himself: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks went and reported this to the Buddha. The Buddha instructed:

"From this day forward, monks are permitted to take the seven-day leave in order to depart. However, one should not take the seven-day leave merely for the sake of food and drink, except when there is another reason. If one goes for the sake of robes, bowl, sitting cloth, needle case, or even medicine, one should return upon the completion of the seventh day."

At that time, monks invited other senior monks, saying: "We have incurred a saṅghādisesa offense; we ask that you perform for us the parivasana, the mānatta from the original day, and the abbhāna." Those elders thought to themselves: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"When such a matter arises, monks are permitted to take the seven-day leave in order to depart. They shall return upon the completion of seven days."

At that time, bhikkhunīs invited senior monks, saying: "We have incurred saṅghādisesa offenses; we ask that you perform for us the mānatta and the abbhāna." Those elders thought to themselves: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart. They shall return upon the completion of seven days."

There were sikṣamāṇās who invited senior monks, saying: "We have broken the precepts. Please allow us to confess, or to retake the precepts, or to receive the full ordination." Those elders thought to themselves: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart. They shall return upon the completion of seven days."

Sāmaṇeras invited senior monks to come and confer the precepts upon them. Those elders thought to themselves: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart. They shall return upon the completion of seven days."

There were sāmaṇerīs who invited venerable monks to come and confer upon them the six rules. Those elders thought to themselves: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart. They shall return upon the completion of seven days."

At that time, there was a high official who had no faith, who invited a venerable monk, saying: "I wish to meet with you." The monk thought: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart, provided that it is of benefit and not without benefit. They shall return upon the completion of seven days."

There was a high official who had faith, who invited a venerable monk, saying: "I wish to meet with you." The monk thought: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart—because this faithful upāsaka may be ill, or beset with troubles and grief, or for the sake of his support of the community. They shall return upon the completion of seven days."

At that time, there were parents who had no faith, who invited a venerable monk, saying: "I wish to meet with you." The monk thought: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this day forward, when such a matter arises, monks are permitted to take the seven-day leave in order to depart—in order to teach and guide, so that those without faith may give rise to faith; those who are of bad conduct may uphold the precepts; those who are miserly may give generously; and those who lack wisdom may attain wisdom. They shall return upon the completion of seven days."

There was a case in which parents who had faith sent someone to invite a venerable monk, saying: "I wish to meet with you." The monk thought: "That place is far away; it is not possible to return within the same day. The Buddha has not yet permitted departure for such a reason." The monks reported this matter to the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, one may receive the seven-day permission and depart. If it is because faithful parents are ill, or because there are matters of grief and distress, or because there is some beneficial affair — one must return within seven days."

A case arose in which a mother invited a Venerable bhikkhu, saying: "I wish to see you." The bhikkhu thought: "That place is far away; I cannot return within the day. The Buddha has not yet permitted departure for such a reason." The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, one may receive the seven-day permission and depart. One must return within seven days."

A case in which a father invited a bhikkhu is likewise; and the same applies to brothers, sisters, and other relatives and acquaintances.

A case arose in which a bhikkhu was reciting sixty kinds of sūtras, such as the Sūtra on the Net of Brahma, and, wishing to seek fellow-reciters, desired to travel among the people. The bhikkhu thought: "That place is far away; I cannot return within the day. The Buddha has not yet permitted departure for such a reason." The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, one may receive the seven-day permission and depart. One must return within seven days."

At that time, a bhikkhu in charge of monastery affairs had business requiring him to go into the forest for a period of time. He thought: "That place is far away; I cannot return within the day. The Buddha has not yet permitted departure for such a reason." The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, one may receive the seven-day permission and depart. One must return within seven days."

At that time, the people of a border region rose in revolt, and King Prasenajit personally led his army on a punitive campaign. The King made offerings to the Buddha and the Saṅgha of robes, blankets, food, and necessary requisites. A minister who had no faith seized these and did not deliver them to the bhikkhus. The bhikkhus wished to go and report this to the King, but thought: "That place is far away; I cannot return within the day. The Buddha has not yet permitted departure for such a reason." The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, one may receive the seven-day permission and depart. One must return within seven days."

At that time, King Prasenajit personally led his army on a punitive campaign against the revolting people of the border region. A minister who had no faith, with a malicious and envious mind, wished to dig a canal passing through Jetavana. The bhikkhus wished to go and report this to the King, but thought: "That place is far away; I cannot return within the day. The Buddha has not yet permitted departure for such a reason." The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, one may receive the seven-day permission and depart. One must return within seven days."

At that time, a donor sent someone to invite a Venerable bhikkhu to come and receive an offering of food and lodgings. The bhikkhu thought: "That place is far away; I cannot return within the day. The Buddha has not yet permitted departure for such a reason." The bhikkhus brought this matter before the Buddha. The Buddha instructed:

"From this time forward, it is permitted: in such a case, it is permitted to receive the kammavācā for more than seven days — whether fifteen days or one month — through the procedure of a ñattidutiīyakamma, in order to depart."

The Saṅgha appoints one who is capable of performing the kammavācā — whether a senior elder, a junior elder, one who recites the Vinaya or one who does not, provided he is able to perform the kammavācā — and in accordance with the matter at hand, the motion is made as follows:

"Venerable Saṅgha, please listen. If it is agreeable to the Saṅgha, may the Saṅgha consent to allow the bhikkhu named … to receive the kammavācā for more than seven days — whether fifteen days or one month — to go outside the boundary for such and such business. When the business is finished, he will return within the boundary to complete the Rains Retreat. This is the motion.

"Venerable Saṅgha, please listen. The bhikkhu named … is to receive the kammavācā for more than seven days — whether fifteen days or one month — to go outside the boundary for such and such business. When the business is finished, he will return within the boundary to complete the Rains Retreat. Those elders who consent to the Saṅgha granting permission to the bhikkhu named … to receive the kammavācā for more than seven days — whether fifteen days or one month — should remain silent. Those who do not consent should speak.

"The Saṅgha has consented to grant the bhikkhu named … the kammavācā for more than seven days — whether fifteen days or one month — to go outside the boundary for such and such business. When the business is finished, he will return here to complete the Rains Retreat. The Saṅgha consents, therefore is silent. This matter is recorded thus."

When a bhikkhu sends a trusted person to invite a bhikkhu, and the invited bhikkhu receives the kammavācā for more than seven days, the procedure is likewise. When a bhikkhunī invites a bhikkhu and he receives the kammavācā, it is likewise. When a sāmaṇera invites a bhikkhu and he receives the precepts, it is likewise.

When a sāmaṇerī invites a bhikkhu and he receives the kammavācā for more than seven days, it is likewise. When an unfaithful minister invites a bhikkhu and he receives the kammavācā for more than seven days, it is likewise. When a faithful minister invites him, the kammavācā is likewise.

Unfaithful parents, faithful parents, brothers, sisters, relatives and acquaintances, a bhikkhu reciting sixty kinds of sūtras, a bhikkhu in charge of monastery affairs, an unfaithful minister who seized the offerings, or one who dug a canal — in all these cases it is likewise. All procedures for receiving the kammavācā for more than seven days are the same as set forth above.

7. Breaking the Rains Retreat

The Blessed One was dwelling in the land of Kauśāmbī. A courageous and capable minister, skilled in battle, came before the Buddha with faith and went forth into the homeless life. At that time, King Udayana said to him:

"Why do you not abandon this religious life, and together with your wife establish a household, fields and gardens, and wealth and valuables?"

The bhikkhu thought to himself:

"Dwelling here in the Rains Retreat may endanger my pure conduct."

The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

At that time, a bhikkhu was observing the Rains Retreat at a certain dwelling place, when an unmarried woman came to tempt him, saying: "Why do you not give up your practice? I will become your wife." The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my pure conduct."

The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

A bhikkhu was observing the Rains Retreat at a certain dwelling place, when a courtesan came to tempt him, saying: "Why do you not give up your practice? I will become your wife. Or I will give you my daughter in marriage."

The bhikkhu thought:

"Dwelling here in the Rains Retreat may endanger my pure conduct."

The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

At that time, a bhikkhu was observing the Rains Retreat at a dwelling place, when a paṇḍaka, out of lustful desire for the bhikkhu, came and called upon him to engage in impure conduct. The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my pure conduct." The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

A bhikkhu was observing the Rains Retreat at a dwelling place, when a spirit said to the bhikkhu: "There is buried treasure here." The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my life." The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

At that time, a bhikkhu was observing the Rains Retreat at a dwelling place, when a spirit, wishing to take the bhikkhu's life, lurked and waited for an opportunity. The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my life." The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

A bhikkhu was observing the Rains Retreat at a dwelling place, when a band of robbers, wishing to take the bhikkhu's life, lurked and waited for a favorable opportunity. The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my life." The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

A bhikkhu was observing the Rains Retreat at a dwelling place, when a fierce and venomous snake lurked, waiting for a favorable opportunity to take his life. The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my life." The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

A bhikkhu was observing the Rains Retreat at a dwelling place, when fierce wild animals lurked, waiting for a favorable opportunity to take his life. The bhikkhu thought: "Dwelling here in the Rains Retreat may endanger my life." The bhikkhu went and reported this to the Buddha. The Buddha instructed:

"If there is such a danger, one should depart."

A bhikkhu was observing the Rains Retreat at a dwelling place where he could not obtain what he needed with regard to food and drink, medicine was insufficient, and attendants were unsatisfactory. That bhikkhu thought: "What should I do?" The bhikkhu then reported this to the other bhikkhus. The bhikkhus went and reported it to the Buddha. The Buddha instructed:

"If a bhikkhu is observing the Rains Retreat in a place where food and drink cannot be obtained as needed, medicine is unavailable for use, and attendants are not according to one's wishes, then one should depart."

A monk was observing the rains retreat at a residence where the walking meditation path was infested with many kinds of venomous creatures. That monk had a habit of walking meditation; through walking meditation his body was healthy, and without it he was not at ease. He thought: "Remaining here will be harmful to my life." Having thought this, he went and reported it to the Buddha. The Buddha instructed:

"If there is such a dangerous situation as this, he should leave."

At that time, a monk observing the rains retreat at a residence saw that another monk was contriving means to split the Sangha. That monk thought: "Splitting the Sangha is a very evil act. I should not be party to this. What should I do?" He then reported the matter to the other monks. The monks brought this matter before the Buddha. The Buddha instructed:

"If a monk observing the rains retreat at a residence sees that another monk is devising means to split the Sangha, and he thinks: 'A schism in the Sangha is a very grave matter, a very evil act. I should not take part in splitting the Sangha.' That monk should leave on account of this matter."

A monk observing the rains retreat at a residence saw that a bhikkhunī was devising means to split the Sangha. He thought: "Splitting the Sangha is a very evil act. I should not be party to this." He then left on account of this matter.

A monk who had already begun the rains retreat at a residence heard that another monk was devising means to split the Sangha. He thought: "A schism in the Sangha is a very grave matter, a very evil act. I should not be party to this." He then left on account of this matter.

A monk who had already begun the rains retreat at a residence heard that a bhikkhunī was devising means to split the Sangha. He thought: "A schism in the Sangha is a very grave matter, a very evil act. I should not be party to this." He then left on account of this matter.

At that time, a monk observing the rains retreat at a residence heard that a certain monk intended to contrive means to split the Sangha. That monk thought: "If I go there to dissuade and rebuke them, they will surely heed my words and desist from splitting the Sangha." He then thought further: "If I go myself, they may not heed my words and put an end to the splitting of the Sangha. I have a friend who could put an end to that splitting of the Sangha. If I speak to him, he will surely, on account of my words, put an end to that splitting of the Sangha. What then should I do?" He then spoke about this to the other monks. The monks went and reported it to the Buddha. The Buddha instructed:

"If a monk observing the rains retreat at a residence hears that a monk intends to contrive means to split the Sangha, and the monk thinks: 'If I go there to dissuade and rebuke them, they will surely heed my words and desist from splitting the Sangha.' He then thinks further: 'If I go myself, they may not heed my words and put an end to the splitting of the Sangha. I have a friend who could put an end to that splitting of the Sangha. If I speak to him, he will surely, on account of my words, put an end to that splitting of the Sangha.' At that moment, he should leave on account of this matter.

A monk observing the rains retreat at a residence hears that a bhikkhunī there is devising means to split the Sangha. The monk thinks: 'If I go there to dissuade and rebuke them, they will surely heed my words and desist from splitting the Sangha.' He then thinks further: 'If I go myself, they may not heed my words and put an end to the splitting of the Sangha. I have a friend who could put an end to that splitting of the Sangha. If I speak to him, he will surely, on account of my words, put an end to that splitting of the Sangha.' He then leaves on account of this matter.

"A monk who during the rains retreat hears that the Sangha there has already been split thinks: 'If I go there to dissuade and rebuke them, they will surely heed my words and desist from the splitting of the Sangha.' He then thinks further: 'If I go myself, they may not heed my words and put an end to the splitting of the Sangha. I have a friend who could put an end to that splitting of the Sangha. If I speak to him, he will surely, on account of my words, put an end to that splitting of the Sangha.' He then leaves on account of this matter.

A monk who during the rains retreat hears that the bhikkhunī Sangha there has been split thinks: 'If I go there to dissuade and rebuke them, they will surely heed my words and desist from the splitting of the Sangha.' He then thinks further: 'If I go myself, they may not heed my words and put an end to the splitting of the Sangha. I have a friend who could put an end to that splitting of the Sangha. If I speak to him, he will surely, on account of my words, put an end to that splitting of the Sangha.' He then leaves on account of this matter."

At that time, a monk who had gone outside the boundary under the seven-day exemption was detained by his mother, and although he wished to return he did not make it back in time. He thought: "Has my rains retreat been forfeited in this way?" He then reported the matter to the other monks. The monks reported it to the Buddha. The Buddha instructed:

"The rains retreat is not forfeited."

The same applies in the cases of father, mother, elder brother, younger brother, elder sister, younger sister, a former wife, or a former intimate partner, or in the case of danger from yakkhas and spirits.

A monk who had gone outside the boundary under the seven-day exemption found that the land routes and waterways were impassable, or encountered dangers from bandits, tigers and wolves, or lions. He thought: "Has my rains retreat been forfeited?" He then reported the matter to the other monks. The monks reported it to the Buddha. The Buddha instructed:

"The rains retreat is not forfeited."

8. Stipulations of the Rains Retreat

The Buddha was staying at the Ghosita Park in the country of Kosambi. At that time, King Udayana, being a close friend of Bandhananda the Sākyan, invited Bandhananda to observe the rains retreat. Bandhananda had already undertaken the rains retreat in the country of Kosambi. Hearing that another residence had received many offerings and much cloth, he went to that residence for a short time and then returned to Kosambi. Upon hearing this, King Udayana reproached him, saying:

"Bandhananda the Sākyan had accepted my invitation to observe the rains retreat here. Why, upon hearing that another residence received many offerings and much cloth, did he go and stay at that place, and then return here?"

The monks heard this, and among them those who were of few desires, contented, practiced austerities, knew a sense of shame, and delighted in training in the precepts reproached Bandhananda the Sākyan: "Why did you, having undertaken the rains retreat there, upon hearing that another residence received many offerings and cloth, go and stay there for a short time, and then return here?" They went to the Buddha's presence, paid homage with their heads at his feet, sat to one side, and reported this matter to the Buddha in full. The Blessed One, using this matter as the occasion, assembled the community of monks and reproached Bandhananda with many expedient means:

"You are one who does not understand, who is without proper conduct, without pure practice, without the conduct of a recluse, without conforming conduct, doing what should not be done. Bandhananda, why did you, having undertaken the rains retreat in Kosambi, upon hearing that another residence received many offerings and much cloth, go and stay there, and then return to Kosambi?"

Having rebuked him, the Buddha addressed the monks:

"If any monk has accepted the prior rains retreat at this residence, and upon hearing that another residence received many offerings goes to that place, that monk does not receive the seniority of the prior rains retreat. Because he has acted contrary to his prior announcement, he incurs an offense.

"If any monk accepts someone's invitation for the prior rains retreat here, but after performing the Uposatha outside the boundary goes to another place, that monk breaks the prior rains retreat, acts contrary to his prior announcement, and incurs an offense.

"If any monk accepts someone's invitation for the prior rains retreat, but performs the Uposatha outside the boundary before arriving at the invited place, and then departs on the very same day, that monk breaks the prior rains retreat, acts contrary to his prior announcement, and incurs an offense.

"If any monk accepts someone's invitation for the prior rains retreat, but performs the Uposatha outside the boundary before arriving at the invited place, receives a room and bedding, and then departs without any reason, that monk breaks the prior rains retreat, acts contrary to his prior announcement, and incurs an offense.

"If any monk accepts someone's invitation for the prior rains retreat, but performs the Uposatha outside the boundary before arriving at the residence, then receives the seven-day exemption to go outside the boundary with the intention of returning but exceeds seven days, that monk breaks the prior rains retreat, acts contrary to his prior announcement, and incurs an offense.

"If any monk accepts someone's invitation for the prior rains retreat, but performs the Uposatha outside the boundary before arriving at the residence, then receives the seven-day exemption to go outside the boundary and returns within seven days, that monk accomplishes the prior rains retreat, does not act contrary to his prior announcement, and incurs no offense.

"If any monk accepts someone's invitation for the prior rains retreat, but performs the Uposatha outside the boundary before arriving at the residence, and on the final permitted day receives the seven-day exemption to go outside the boundary, whether that monk returns or does not return to the residence he still accomplishes the prior rains retreat, does not act contrary to his prior announcement, and incurs no offense.

"If any monk accepts someone's invitation for the prior rains retreat, but arrives within the boundary for the Uposatha before going to the residence, and then departs on that very day, that monk breaks the prior rains retreat, acts contrary to his prior announcement, and incurs an offense.

"If any monk accepts someone's invitation for the prior rains retreat, arrives within the boundary for the Uposatha, then goes to the residence, receives a room and bedding, and departs without any reason, that monk breaks the prior rains retreat, acts contrary to his prior announcement, and incurs an offense.

"If a monk has accepted an invitation for the early Rains-residence, and then comes to observe the Uposatha within the boundary, and after the Uposatha goes to another dwelling, and receives the seven-day permission to go outside the boundary with the intention of returning, but fails to return within seven days — that monk has broken the early Rains-residence, has acted contrary to his prior declaration, and has incurred an offense.

"If a monk has accepted an invitation for the early Rains-residence, and then comes to observe the Uposatha within the boundary and goes to another dwelling, and receives the seven-day permission to go outside the boundary, and returns within seven days — that monk has not broken the early Rains-residence, has not acted contrary to his prior declaration, and has incurred no offense.

"If a monk has accepted an invitation for the early Rains-residence, and then observes the Uposatha within the boundary before going to another dwelling, and on the final limit receives the seven-day permission to go outside the boundary — whether he returns or does not return to that dwelling, he has not broken the Rains-residence, has not acted contrary to his prior declaration, and has incurred no offense. The same applies to the late Rains-residence."

At that time, certain monks had accepted invitations for the early Rains-residence, and afterward saw that there was danger to life or danger to the holy life. Those monks thought, "What should we do?" They then reported this to the other monks. The monks went and informed the Buddha. The Blessed One instructed:

"If a monk who is residing at a dwelling place — whether having entered the early or the late Rains-residence — sees that there is danger to life or danger to the holy life, that monk may himself go or send a trustworthy messenger to inform the donor and request a change of place. If they agree, that is good. If not, he must nonetheless depart."

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Tứ Phần Luật, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Board, 2002