Lzh Mg Bu Vb Ss 6Building a Hut

– MAHĀSĀṂGHIKA VINAYA

– SAṂGHĀVAŚEṢA RULES

– Clarifying the remaining Saṃghāvaśeṣa rules.

6. RULE: BUILDING A DWELLING BEYOND THE PRESCRIBED MEASURE.

When the Buddha was residing at the Wilderness Monastery, as explained at length above. At that time, the bhikkhus dwelling in that monastery were building five hundred individual cells, all of which they themselves went out to beg materials for.

One bhikkhu, early in the morning, put on his robe, took his bowl, and went into the wilderness village to beg for materials to build his cell. At that time, a merchant was bringing door hooks out to his shop to open for business and sell them, when he caught sight of the bhikkhu approaching quickly from a distance. The shopkeeper thought to himself: "This bhikkhu is coming here surely to beg for materials to build a cell. From early morning until now I have not sold a single thing, and already someone has come to beg." Thinking thus, he closed his shop and went back home.

The bhikkhu then thought: "This merchant saw me and closed his shop and went home. He must have known I was coming to beg for materials and did not want to give." Thinking thus, he took a shortcut and went ahead to intercept the merchant, asking: "Venerable layman, where are you going without waiting for me? I do not know whom to turn to for building my cell — there is only you. You are a person who has faith in the Buddha-Dharma, who knows about merit and fault, that when karma is created there is its fruit... and if you are unwilling to give, who else will give to me? Venerable layman, you should know that the Blessed One has taught:

— One must arouse a compassionate mind toward those who do not wish to hear, and create skillful means to make them hear. Toward those who have no faith, one must instill faith in them. One must even use one's hand to take hold of their head and urge them to give. For those people, after death, will be reborn in the heavenly realms, endowed with beauty, health, long life, and abundant family and retinue; and when reborn in the human realm they will also enjoy happiness, beauty, health, long life, and the company of relatives, knowing how to cultivate the Buddha-Dharma, increasing merit, and establishing the path to liberation.

Venerable layman, therefore the Blessed One spoke these verses:

After the bhikkhu had recited those verses, he said further: "Venerable layman! If you help me build my cell, the merit will be very great." Having heard the Dharma teaching, the merchant gave some measure of alms.

Thereupon the merchant thought: "If I return to the shop, many people will come to beg. Not only will I gain nothing, I will suffer losses. Better to stay at home and preserve my capital, rather than going out to trade and losing all my principal and profit." Having thought thus, he returned home and sat resting.

His wife, seeing her husband in such a state, became angry and said: "Why did you go to market only to come straight back? If you are this lazy, what will we use to feed the children and pay the taxes to the state?"

The merchant replied:
— Do not be angry, wife; please listen first. Early this morning I went to my shop at the market... and so on, explaining at length up to the point of fearing loss and returning home. His wife, having understood, fell silent and said nothing more.

It is then told that the Venerable Śāriputra, while going on his alms round through the village in order, came to stand outside the door of that house. The merchant's wife, being a person of deep faith and reverence, upon seeing Śāriputra took a clean bowl, filled it with food, brought it out and poured it into Śāriputra's bowl, then paid homage at his feet and respectfully inquired after his welfare.

At that time, Śāriputra offered words of comfort and asked: "How are things going in the household? Are they going well?"

She replied: "Everything in the household is fine; it is only the livelihood that has come to a standstill."

He asked: "Why is that?"

She then related all the preceding circumstances in full to Śāriputra: "The household's needs — food and drink, clothing, and the provision of taxes for the authorities — all depend on the shop. But now my husband stays shut up at home, afraid that people will come to beg. When he is truly at home he says he has gone out; when he is truly awake he says he is asleep. You are the one whom my household reveres, honors, and makes offerings to; we dare not conceal anything from you, and so I have disclosed this to you."

At that time, Śāriputra then taught the Dharma to the merchant's wife in many ways, causing joy to arise in her mind. He then returned to the monastery and reported the entire matter in full to the Blessed One.

The Buddha thereupon said: "Summon that enterprising bhikkhu here."

After the bhikkhu was summoned, the Buddha asked: "Is it true that you went to beg for materials to build a cell, causing trouble to the donors, making them complain to Śāriputra about your conduct?"

He replied: "It is true, Blessed One."

The Buddha then rebuked him: "Going to beg for materials to build a private cell and causing distress to the donors is an evil thing."

The Buddha then admonished the bhikkhus:

— You should not build private cells in a way that causes trouble and distress to the donors. For wealth is difficult to obtain, and the act of giving is also arduous. Brahmins and householders pare away their own resources to offer robes, food and drink, lodgings, and medicines for the treatment of illness to śramaṇas — these things are truly very difficult for them.

The Buddha then said to the enterprising bhikkhus: "In a past time, there was a bhikkhu named Bakkula who lived in a forest. At the same time, many birds called thích quân also roosted in that forest, crying loudly morning and evening, disturbing and troubling that bhikkhu."

At that time, the bhikkhu Bakkula went to where the Buddha was, paid homage at the Buddha's feet, and stood to one side. The Blessed One then comforted and asked the bhikkhu who was living in the forest: "How is it? Are you free from illness, free from affliction, and living cheerfully in the forest?" He replied: "Blessed One, I am free from illness, free from affliction, and living cheerfully in the forest;

but in the early mornings and at dusk the thích quân birds cry loudly and incessantly, disturbing me so that I cannot concentrate in thought." The Buddha then asked that bhikkhu: "Do you wish that all the thích quân birds would not come?" He replied: "I do wish for that, Blessed One." The Buddha said: "Bhikkhu, each evening when the flock of thích quân birds flies back to roost, ask each one for a single feather; and in the early morning when they fly away, ask in the same manner." That bhikkhu then said to the Buddha: "Excellent, Blessed One," and returned to the forest, sat down composedly, and reflected.

When the sun reached evening and the flock of birds flew back crying loudly, he said: "O thích quân birds, let each of you give me one feather, for I have a need for them." Thereupon the flock of birds fell silent for a moment, and then each one plucked out a feather and dropped it to the ground. In the early morning he made the same request.

Because of this, the flock of birds moved to another place and spent the night there; but they did not like that place and flew back again. Thereupon the bhikkhu again asked them for feathers as before. Each bird plucked out feathers and gave them to him. Then they thought: "Now this śramaṇa asks in a truly strange manner. Before long, all our feathers will be gone, and piece by piece our flesh will fall to the ground; we will no longer be able to fly — what shall we do?" They conferred among themselves: "This bhikkhu habitually lives in this forest. Let us go and find another place to roost; we should not return here any more."

The Buddha then said to the bhikkhus: "Birds are a species of animal, yet they resent being asked from excessively — how much more so do people of the world. Bhikkhus, do not engage in worldly enterprises that cause the Brahmins and householders who have faith to give away their resources painfully in order to provide śramaṇas with robes, food and drink, beds, and medicines for the treatment of illness."

The bhikkhus then said to the Buddha: "Blessed One, why did that bhikkhu living in the forest become fearful of the commotion and take aversion to the sound of the birds?"

The Buddha said to the bhikkhus: "That bhikkhu not only feared such things today; in the past he had also feared them."

The bhikkhus asked: "Has it always been so?"

The Buddha then addressed the monks: "In times past, there was an elephant living in a secluded place in the forest. Then a great whirlwind arose and blew with great force, breaking and felling the trees. The elephant heard the sound of the trees crashing and breaking, and in fear immediately fled in panic. After a time, the fear gradually subsided, and the elephant came and stood beneath a certain tree—but that tree broke as well, and the elephant fled once more.

At that time, a heavenly being who witnessed the elephant fleeing in panic thought to himself: 'Why is this elephant running about in such mad frenzy?' and thereupon recited this verse:

"The whirlwind rises and the trees crash down,
That elephant, terrified, flees in wild confusion.
If such a wind were to blow across all the world,
Where then would that elephant flee to?"

Then the Buddha said to the monks: "That elephant of former times is none other than the monk who dwells in the forest today."

The Buddha then spoke again to the monks engaged in various enterprises: "In times past, there were five hundred sages dwelling in the Snow Mountains. One sage lived apart in a place that had a sweet-water spring, with flowers and fruits in abundance. Not far from there, a dragon was living in a pool called Sāra.

Seeing the sage's dignified and composed deportment, the dragon conceived a feeling of affection and came to the sage's dwelling, arriving just as the sage was seated in the lotus posture. The dragon then wound its body seven times around the sage and spread its head above the sage's crown, remaining still in this manner. It came thus every day, departing only at mealtime.

Since the dragon had coiled itself around the sage's body, the sage sat upright day and night and could not rest. As a result, his body grew emaciated and he developed sores and scabs.

At that time, a person living nearby came at his leisure, bearing offerings for the sage, and seeing that the sage was gaunt and covered with sores, asked: 'Why are you in such a state?' The sage then recounted the whole matter in full.

The person said to him: 'Do you wish this dragon to come no more?' He replied: 'I do.' The person then asked the sage: 'Does the dragon wear anything?' He replied: 'It wears only a garland of jeweled necklaces around its neck.' The person then said: 'You need only ask it for the jeweled garland. For by nature dragons are exceedingly miserly, so it will not give it to you, and therefore it will come no more.' Having offered this counsel, the man departed. Shortly thereafter the dragon came again, and the sage asked for the jeweled necklace. Upon hearing this request, the dragon was displeased at heart and slowly withdrew. The next day the dragon came back again. Seeing it from afar, the sage recited this verse:

At that, the dragon recited a verse in reply:

At that time, a deity dwelling in the sky recited this verse:

The Buddha then said to the monks engaged in various enterprises: "The dragon is a being among animals, and even it detests excessive craving and seeking—how much more so in the case of human beings.

O monks! Do not engage in many enterprises, endlessly demanding without ever knowing satisfaction, causing faithful Brahmins and householders to give with painful hearts from their wealth to provide for śramaṇas—such things as robes, food and drink, beds, and the various medicines for illness.

Then the Buddha said to the monks: "There are ten things that cause people to become displeased. They are:

These are the ten things that cause people to become displeased."

Then the Buddha issued an order for all the monks living in remote and open places to assemble together, and for the sake of ten benefits he established a precept for the monks—one that all must hear again even if they have already heard it:

—If a monk goes himself to seek materials to build a dwelling-room, without a benefactor, doing it entirely by himself, he must build in accordance with the stipulated dimensions, namely: twelve handspans of the Sugata in length and seven handspans in interior width. He must lead monks to inspect the building site, and that place must not be dangerous or harmful. On the contrary, if a monk goes himself to seek materials to build a room, without a benefactor, doing it entirely by himself, yet builds in a place that is dangerous or harmful, exceeds the stipulated dimensions, and also does not lead monks to inspect the building site—then he commits the offense of Saṅghāvaśeṣa.

Explanation

Seeking oneself: Going oneself to seek from this household or that, or one coin, two coins, up to hundreds of thousands of coins.

Dwelling-room: The dimensions of the room as permitted by the Buddha.

Building: Either doing it oneself or directing others to do it.

Without a benefactor: Without a benefactor means there is no man or woman, lay or monastic, who serves as benefactor.

Oneself: By one's own person.

In accordance with the stipulation: Stipulations in conformity with the Dharma.

Length: Measured along the longitudinal dimension.

Width: Measured along the transverse dimension.

Sugata: One who has passed through skillfully. (referring to the Buddha)

Twelve handspans: Comprising two feet and four inches.

Seven handspans on the interior: The rule for building a room requires measurement on the inside and the outside—that is, measuring the longitudinal and transverse dimensions within the walls.

Measuring the height of the room: The walls must be one zhàng and two chǐ in height.

Leading monks to inspect the building site: Meaning to indicate the plot of ground (stipulated for building the room).

Monks: Either the Saṅgha assembly, or a messenger of the Saṅgha.

Saṅgha: The monk who wishes to build a room must first enter before the Saṅgha and perform the karma procedure requesting the Saṅgha to hear his presentation, and only then perform the karma procedure requesting permission to construct the room.

The one performing the karma speaks as follows:

—I request the venerable Saṅgha to listen: The monk So-and-so, seeking materials himself to build a room, without anyone to assist him, doing it entirely by himself, wishes to request the Saṅgha to designate for him a site (for construction).

If the Saṅgha deems it timely, then let the Saṅgha designate a site for the monk who wishes to build a room:

—The venerable Saṅgha, please listen: The monk So-and-so requests the Saṅgha to designate a site; the Saṅgha has now consented and therefore remains silent. Let this matter be carried out accordingly.

Then that monk enters before the Saṅgha, kneels, joins his palms together, and speaks as follows: "May the venerable Saṅgha please bear this in mind! I, monk So-and-so, seek materials myself to build a room, with no one to assist me, doing it entirely by myself. Now I come before the Saṅgha to request permission to build a room. I beseech the Saṅgha to designate for me a site for building the room."

He must make this request three times. Then the monk performing the karma must speak as follows:

"I request the venerable Saṅgha to listen! The monk So-and-so, seeking materials himself to build a room, without anyone to assist him, doing it entirely by himself, has come before the Saṅgha to request designation of a site for building the room. If the Saṅgha deems it timely, then let the Saṅgha designate a site for this monk So-and-so to build his room!"

Then the announcement is made as follows:

—I request the venerable Saṅgha to listen! The monk So-and-so, seeking materials himself to build a room, without anyone to assist him, doing it entirely by himself, has come before the Saṅgha to request designation of a site for building the room. The Saṅgha now designates a site for the monk So-and-so to build his room. Any venerable one who agrees should remain silent; whoever does not agree should speak. Since the Saṅgha has agreed to designate a site for the monk So-and-so to build his room, all have remained silent. Let this matter therefore be carried out accordingly.

If there is no one within the Saṅgha to perform the karma, then the entire Saṅgha must proceed to the building site, and one monk proclaims aloud in the midst of the Saṅgha:

—The entire Saṅgha hereby designates a site for the monk So-and-so to build his room. (This is said three times.)

Messenger of the Saṅgha: If the building site is distant, or separated by water, or during cold weather, during hot weather, during heavy rain, or when much snow is falling, or when among the Saṅgha there are many aged and ill monks who cannot assemble in full—then after that monk has requested the Saṅgha to designate the building site, the Saṅgha must depute one, two, or at most three monks (as representatives of the Saṅgha). Since it is not possible to perform the karma for the whole assembly (of four or more persons), the master of karma should then speak as follows:

—I request the venerable Saṅgha to listen! The monk So-and-so, seeking materials himself to build a room, without anyone to assist him, doing it entirely by himself, has come before the Saṅgha to request designation of a site for building the room.

If the Saṅgha deems it timely, then let the Saṅgha depute monk A and monk B to designate the building site for monk So-and-so.

Then the announcement is made as follows:

—Let the venerable Sangha listen! The bhikkhu such-and-such requests to build a room on his own, without anyone's assistance, doing it himself. He has come before the Sangha to request the designation of a site for building the room.

Now let the Sangha appoint Bhikkhu A and Bhikkhu B to designate the site for building the room for Bhikkhu such-and-such. Those venerable ones who consent to the appointment of Bhikkhu A and Bhikkhu B to designate the site for building the room for Bhikkhu such-and-such, let them remain silent; those who do not consent, let them speak. Since the Sangha is silent, this demonstrates that the Sangha consents to the appointment of Bhikkhu A and Bhikkhu B to designate the site for building the room for Bhikkhu such-and-such.

This matter shall be carried out accordingly.

At that time, the bhikkhus appointed as envoys go to the site of the proposed room to inspect it. If at that site there are many insects and trees with abundant flowers and fruits, it should not be accepted. Except when, after inspection, such things are not found — then proceed as stated above.

One bhikkhu announces:

—The Sangha has inspected the site for building the room. (Said three times.)

A site free from danger: A place where there are no venomous insects or snakes, and no trees with abundant flowers and fruits.

A site free from harm: On each of the four sides there must be enough space to accommodate a ladder of twelve rungs, with the distance between each rung being one cubit. It is necessary to appoint workers to clear the thatch grass covering the pathways around the site.

If the site is dangerous, has trees with abundant flowers and fruits, has venomous insects or snakes, cannot accommodate a twelve-rung ladder on all sides, workers have not been appointed to clear the overgrown pathways around the site, and yet the bhikkhu requests to build the room on his own without anyone's assistance, doing it himself, has also not led other bhikkhus to designate the site, and has built beyond the prescribed measure — then he commits a Saṅghādisesa offense.

Saṅghādisesa: As stated above.

If a bhikkhu requests to build a room on his own at a dangerous site or a harmful site, has also not led other bhikkhus to designate the site, or has built below the prescribed measure, or has had others build it, until it is completed — he commits a Saṅghādisesa offense.

When using it, he commits a Vītīkrama offense. From two bhikkhus up to many bhikkhus, it is the same.

If a bhikkhu requests to build a room on his own, without anyone's assistance, doing it himself, and builds at a dangerous site or a harmful site, and does not lead other bhikkhus to designate the site, or builds exactly within the prescribed measure, or has others build it, until it is completed — he commits a Saṅghādisesa offense. When using it, he commits a Vītīkrama offense. From two persons up to many persons, it is all the same.

If a bhikkhu requests to build a room on his own, without anyone's assistance, doing it himself, builds at a dangerous site or a harmful site, does not lead other bhikkhus to designate the site, builds beyond the prescribed measure, or has others build it — when the room is completed, he commits a Saṅghādisesa offense. When using it, he commits a Vītīkrama offense. From two bhikkhus up to many bhikkhus, it is the same.

If a bhikkhu builds a room at a site that has not been designated, or outside the area designated by the Sangha, or at a site intended for designation from the previous year, or on islands that are neither sandy ground, nor ground with gravel, nor on a rock slab, nor on ground that has been scorched by fire; or if within the Sangha there is one person who does not build a room, or two or three persons who do not build a room, the site should not be designated for them. If those who do not build a room are the majority among the assembly, then it is permissible to designate the site.

If a bhikkhu wishes to build a toilet and must use the room that is currently being lived in to do so, it should not be done; or must use the room that is currently used for storing firewood, it should not be done; or must use the room at the center, it should not be done; or must use the bathroom, it should not be done.

If a bhikkhu builds a private room at a dangerous site, a potentially harmful site, a site not designated by the Sangha, builds beyond the permitted measure, or constructs it entirely of clay — he commits a Vītīkrama offense.

If a bhikkhu uses baked bricks to build walls for the room, he commits a Vītīkrama offense. When the main door and windows are just completed, he commits a Thullaccaya offense. Or if the room is built with bricks until the very last brick is laid, he commits a Saṅghādisesa offense.

Or if it is roofed with tiles, or roofed with wood, or roofed with planks, or roofed with cement, or roofed with clay tiles, or roofed with thatch grass — until the last bundle of thatch grass is laid, he commits a Saṅghādisesa offense.

If the room is left unfinished and work stops midway, he commits a Thullaccaya offense.

But if it is built all the way to completion, he commits a Saṅghādisesa offense.

Or in the case where the builder or the owner of the room dwells in the room beforehand and then has others build it — until it is completed, the bhikkhu who built the room commits a Saṅghādisesa offense. Or in the case where the owner of the room dwells in it beforehand and then others complete it afterward, he commits a Thullaccaya offense.

If a bhikkhu builds a room at a dangerous site or a harmful site, has not led bhikkhus to designate the site, has built beyond the prescribed measure, and the bhikkhu who is the room's owner has not relinquished his precepts, has not died, and has not donated it to the Sangha — and then some bhikkhu dyes his bowl, sews robes, recites scriptures, or sits in meditation therein — then all those who use it commit a Vītīkrama offense. Two persons or many persons who build a room are likewise.

If a bhikkhu requests to build a room on his own at a site that is not dangerous and not harmful, has led other bhikkhus to designate the site, has built below the prescribed measure, or has had others build it until it is completed — that bhikkhu has no offense.

Those who use it also have no offense. Two persons or many persons are likewise.

If a bhikkhu requests to build a room on his own at a site that is not dangerous and not harmful, has led other bhikkhus to designate the site for building the room, and has built exactly within the prescribed measure, or has had others build it until the room is completed — that bhikkhu has no offense.

Those who use it also have no offense. Whether two persons or many persons, it is likewise.

If a bhikkhu leads other bhikkhus to designate the site for building a room — a site not outside the boundary designated by the Sangha, not a site designated in a previous year, not situated in places such as sandy ground, ground with gravel, on a rock slab, or on ground scorched by fire — and those in the Sangha who do not build a room are not one, two, or three persons, but many persons — then it is permitted to build.

Or if the intention is to build a dwelling room, to build a washing room, to build an assembly hall, or to build a bathroom — it is permitted to build. Or if that bhikkhu builds the room at a site that is not dangerous, not harmful, does not build beyond the prescribed measure, and has also led other bhikkhus to inspect the site for the room — those bhikkhus who assist by plastering the walls or helping him mold bricks — all such assisting bhikkhus have no offense whatsoever.

If one row of bricks is laid, or two rows, up until the main door and windows are installed — that bhikkhu has no offense. Or if bricks are used for roofing until the last brick is laid — that bhikkhu has no offense. Or if roofed with tiles, with wood, with planks, with thatch grass, with cement, or with clay tiles — when the last clay tile is laid, there is also no offense.

If the work stops midway, that bhikkhu also has no offense. Or if it is built all the way to completion, that bhikkhu also has no offense. Or if he arranges for others to complete it, that bhikkhu has no offense. Or if he builds it himself and then others complete it, that bhikkhu has no offense.

If a bhikkhu requests to build a room on his own at a site that is not dangerous and not harmful, has led other bhikkhus to designate the site, has not built beyond the prescribed measure, and this bhikkhu has not relinquished his precepts, has not died, and has not donated it to the Sangha — and bhikkhus dye their bowls, sew robes, recite scriptures, or sit in meditation therein — then all those who use it have no offense.

If a bhikkhu constructs temporary pavilions at the place of the Buddha's birth, the place of the Buddha's enlightenment, the place where the Wheel of the Dharma was turned, or at the place of the quinquennial great assembly — in order to make offerings at those venerable places — pavilions made of thatch, of leaves, or of various banners, curtains, and canopies — it is permitted to build them. Therefore it is said:

—If a bhikkhu requests to build a room on his own, without anyone's assistance, doing it himself, and builds beyond the prescribed measure — he commits a Saṅghādisesa offense.

End of the sixth Saṅghādisesa training rule.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA, A PERSON FROM INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH